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PRCSCNTCO BY
Bequest of Author •
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f
Complete Works
OF
Rev. Thomas Smyth, D. D.
Edited by
REV. PROF. J. WM. FLINN, D. D.
New Edition
With Brief Notes and Prefaces
Biographical Sketch in Last Volume.
Volume IX.
Columbia, S. C.
Reprinted by The R. L. Bryan Company.
1911.
. /
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JAN 23 1914
EDITORIAL NOTE.
Dr. Sm3rth'8 Complete Works comprised in these volumes
are published under written instructions left by him. The
cost of publication is paid by a fund which he provided.
The Editor's work has been confined mainly to proof read-
ing and to occasional recensions of the printed text. The
works are re-issued not for the general book-market, but for
donation to public libraries.
J. Wm. Flinn
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TABLE OF CONTENTS.
PAGE
Articles on the Trinity 6- 261
Article I. The Necessity and Importance of Conr
troversy 7- 18
Article II. The Province of Reason, Elspecially in Mat-
ters of Religion 19- 35
Article III. The Bible, and Not Reason, the Only Cer-
tain and Authoritative Source of Our Knowledge,
Even of the Existence of Godi 36- 66
Article IV. The Bible, and Not Reason, the Only
Atrthorkative Source and Standard of Our Knowl-
edge of the Nature of God— ^W«hat It Teadwis
Concerning the Unity of God' 67- 87
Article V. On the. Trinity — The Objection® and Unrea-
sonableness, Contradiction, and the Human Origin
of the Word Trinity 88- 119
Article VI. Objections to the Doctrine of the Trinity
from tihe Unity of God, as Taught in Scripture,
Answered 120- 140
Article VII. The Doctrine of the Trinity, Not Theo-
retical or Speculative, But Practical in Its Nature,
and Fundamental in Its Importance 141- 165
Article VIII. Further Objections to the Doctrine of
the Trinity Answered. A Consideration of the
Heathen Doctrine of the Trinity, the Opinions of
the Ancient Jews, and the Almost Universal Testi-
mony of the Christian World, Both. Ancient and
Modern 166-192
Article IX. On Elohim as a Title of God, and as Imply-
ing a Plurality in the Godhead 193- 205
Article X. The Nature and Origin of the Pagan Doc-
trine of Triads, or a Trinity 206- 223
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VI TABLE OF CONTENTS.
PAGE
Article XI. Testimony of the Early Fathers of the Doc-
trine of ttie trinity. 224- 251
The Divinity of Christ 265- 292
Unitarianism Not the Gospel 297- 313
Unitarianism Another Gospel 317- 343
Dr. Watts Not a Unitarian 347- 362
The Scriptural Doctrine of the Second Advent. .367- 403
On the Fellowship and Communion of Believers
Wittt THE Father, Son and Holy Ghost. . .407- 424
The Spirit's Influences Vindicated from Objections
BY Their Analogy to the Wind 429- 446
Articles on the American Tract Society 461- 473
Articles Referring to the American Tract Society
ON Dr. Wayland's Letter 477- 491
The Destruction of the Hopes of Man — ^A Dis-
course 495- 512
Articles on Baptism 517- 529
Form for the Solemnization of Matrimony 533- 540
An Order for Funeral Services 545- 563
The Form of Public Admission to the Church. . .567- 568
The Lord's Supper 571- 714
Table of Co«tents 573- 574
Forms of Doxology and Benediction 717- 733
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Articles on the Trinity.
By Rev. Thomas Smyth, D, D.
Reprinted from
The Southern Presbyterian Review.
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ARTICLE I.
The Necessity and Importance of Controversy.
The capacity, extent, and province of reason, in reference to
religious truths, — the design and authority of the Word of God,
as the standard of doctrine, — the nature, character and pur-
poses of God, — the trinity of persons in the one eternal God-
head,— the deity, offices and work of the Lord Jesus Christ, —
t^he Divinity and work of the Holy Ghost, — the nature and
necessity of the atonement, — these are subjects, which lie at
the very foundation of all religfon : the pillars and ground of all
religious truth. The view we take of these doctrines makes us
deists or believers, — rationalists or christians, — the only true
worshippers of the "true God, and our Saviour," or blasphe-
mous idolaters. These truths underlie the very "first principles''
of all piety, namely, the relation in which man stands to God,
and God to man, the independence or absolute helplessness of
the creature, the way of salvation, and the whole manner and
matter of acceptable worship. They lead to two systems of
belief, separated by a chasm of impassable depth, and "con-
trary, the one to the other."
And yet both exist, and both claim the name, the authority,
and the sanctions of Christianity. Both are found among us.
Both have their ministry, their ordinances, and their worship-
pers, and both hold forth their claims to the allegiance of our-
selves and our children.
What course, then, are we to pursue? Both cannot be true.
One or the other must be false, and if false, dangerous, delu-
sive, and destructive. What are we to do? Above all things,
iays the world, do not controvert, do not quarrel. Peace is
more important than opinion.
For modes of faith, let graceless zealots fight,
He can't be wrong whose life is in the right.
Just similar was the condition in which the primitive believ-
ers were placed when the Apostle Jude wrote to them his
cpistie.
The object of God, in this epistle, was to warn christians of
the existence of false and heretical teachers, from whose cun-
ning guile they were in imminent danger, — to assure them of
the Divine judgments to which such teachers, and all who gave
heed to their seducing errors, were exposed, — and to urge upon
them the duty of strenuously maintaining and defending the
truth and purity of the Gospel. The design of the epistle is
practical. It proceeded from the love cherished towards those
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8 ARTICLES ON THE TRINITY.
who professed to be the disciples of Christ. Their spiritual
welfare deeply affected the Apostle's heart. Their salvation,
and that salvation which was "the common" ground of hope
and joy to all believers, was at stake. For tl^ Gospel is the
power of God to salvation only when it is understood in its
purity, and received in its simplicity, and in Godly sincerity.
He felt, therefore, under a pressing necessity to write unto
them, because others were using efforts to pervert them. "For,"
says he, "there are certain men, crept in unawares, who were
of old ordained to this condemnation, ungodly men, turning the
grace of our God unto lasciviousness, and denying the only
Lord God, and our Lord Jesus Christ."
The Apostle, therefore, at once, and with earnest importunity,
calls upon those endangered believers to realize the imminent
peril of their condition. All error is pernicious in its effects.
But it is destmctive in proportion as it affects those doctrines
which relate to the Author and the way of salvation. And
when men represent God as so^ gracious that they may continue
to indulge the lusts of the eyes, and the pride of life, — ^and
when they deny the essential Deity, and omnipotent, omnipres-
ent power, and vicarious atonement of "the only Lord God, and
our Lord Jesus Christ," — then, as the Apostle Peter declares,
they introduce "damnable heresies," — "pernicious ways," — and
bring upon themselves swift destruction. — (2 Pet. 2 : 1.) This
is what the Apostle Paul also taught, wlien he calls upon the
Roman christians to "mark them who caused heresies among
them, contrary to the doctrine which they had learned." —
(Rom. 16, 17.) The Apostle John goes still further. He
makes the acknowledgment of the coming of Christ, as imply-
ing an antecedent divinity, and an assumed humanity the crite-
rion of one who "is of God." "Every one professing to
expound the Gospel, (says the Apostle,) who does not teach
that Jesus was a man, — not, however, as was affirmed by the
I>ocetae, in appearance only, but in reality, and yet, that he was
not merely a man, xmited, as the Corinthians alleged, to some
super-angelic being, — ^is not of God, but is that spirit of anti-
christ whereof ye have heard that it should come, and even
now already is it in the world. — ^John, 4 : 3. That teacher only,
therefore, is of God, who confesses that He *who was in the
beginning with God,' and who 'was God,* 'was made flesh,' and
became the word of God incarnate, 'God manifest in the
flesh.' "*
The Apostle, therefore, under the guidance of inspiration,
felt that any departure from "the truth as it is in Jesus," and,
*See Horsley's Tracts.
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ARTICLES ON THE TRINITY. 9
especially as it concerned the person, character, and work of
Christ, endangered the salvation of immortal souls.
They knew, also, that all religious error is traceable, ulti-
mately, to the malign influence of that seducing spirit, who is
denominated **the father of lies."— Matt. 13 : 41.* To him the
Apostle Peter expressly ascribes the fraud and hypocrisy of
Ananias. — ^Acts, 6 : 3. The Apostle Paul warns the Corinthians
that "the serpent who beguiled Eve, through his subtilty, would
also corrupt their minds from the simplicity that is in Christ, by
transforming himself into an angel of light, and in the character
of a minister of Christ," preaching another Jesus whom he had
not preached, and another gospel which had not been originally
proclaimed. — 2 Cor. 11 : 3, 4 ; Eph. 6 : 11. And Christ himself
warns the church of Thyatira against false doctrines, which he
denominates *'the depths of Satan." — Rev. 2 : 24.
But how does Satan accomplish these hellish purposes ? Not
singly, but by instigating "false Christs," "false prophets," and
"false teachers," "false apostles," "deceitful workers," to trans-
form themselves into the ministers of righteousness. Such
being the case, — such being the sleight and cunning craftiness
with which false tachers, under a pretence of liberty, with
feigned words make merchandize of souls, the Apostle calls
upon believers to be on their guard. Not merely human elo-
quence and sophistry, and philosophy, he in effect tells them, —
not merely apparent zeal for God, and for the dignity and hap-
piness of man, are employed to pervert, and, if possible, to
deceive the very elect, — ^but principalities and powers, and
spiritual wickedness in high places, are also leagued for the
seduction and overthrow of believers. And it is only by taking
to themselves the whole armour of God, and fighting the good
fight of faith, that christians can hope to stand firm and true
against the wiles of the devil.
The Apostle knew also that there is in every one of us an evil
heart of unbelief leading us to depart from the living God, to
hold the truth in unrighteousness, and to build upon the founda-
tion of God's word, the hay, wood and stubble of man's teach-
ing. There is, in the very best of men, a corrupt principle
which, unrestrained by the grace of God, will lead to error in
judgment, and impiety in practice. And when error is flatter-
ing to human pride, complaint to human infirmity, and tolerant
to human opinions, practices, and fashions, and when it
promises heaven and happiness without holiness, self-denial,
regeneration and zeal for good works, it is far more congenial
than that truth which teaches that "except a man be born again,
he cannot see the kingdom of God," — ^that "without holiness no
•Matt 13: 19. Mark, 4: 15. Luke, 8: 12.
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10 ARTICLES ON THE TRINITY.
man shall see the Lx)rd," — that if any man will come after
Christ, he must deny himself, take up his cross and follow
him," — come out from the world and be separated, — and that,
**denying ungodliness and worldly lusts, he must live soberly,
righteously and Godly, in this present evil world, looking for the
coming of the great God, and our Saviour Jesus Christ."
Believers, therefore, are vehemently and with great earnest-
ness, exhorted to remember these things, — to consider their
danger, corruption within, temptation without, — and to cleave
with full purpose of heart unto the Lord, and to the word of
His testimony. The great trust committed to every christian is
the tnith — "the faith/' as it is here called, — the faith which
has God for its author, Christ for its object, sanctification for
its evidence, and salvation for its end. It is by the hearing of
the Gospel, this faith is produced. It is by the truth we are
sanctified. And this Gospel, when accompanied by God's spirit,
is "the power of God unto salvation," This faith God has
delivered to believers in his word by holy men of God, who
spake as they were moved by the Holy Ghost. God*s word
alone can tell us what God is — what God wills — what God
requires of man to believe, and to do, in order to salvation. All
other lights are false lights, which lead only to precipices and to
perdition. This alone is the true light shining in a dark place,
to which we do well that we take heed. The world by wisdom
knew not God, and it never entered into the heart of man to
conceive the things now revealed, the mystery hid for ages.
And as Christ, the sum and' substance of this faith, was
"oflFered once to bear the sins of many," (Heb. 9: 28,) so this
faith has been "once" for all, that is, fully, finally and authori-
tatively, "delivered" in the Scriptures. It endureth for ever.
It is the everlasting Gospel. It has been delivered once, and no
more. It is the same yesterday, to-day and forever. No other
foundaticm for our faith and hope can any man lay, than that
which is laid. As a testament, the Gospel contains the whole
will of Christ. As a rule^ it contains the whole law of Christ.
As a creed, it contains the i^hole doctrine of Christ. As a
guide, it is able to make wise unto salvation. And as the means
of salvation, it is perfect, converting the soul.
This, then, was the common salvation, — "the faith," — about
which the Apostle gave all diligence to write, and earnestly and
vehemently to exhort. And as this was the faith once and
always delivered unto the saints, in divers manners, and in
divers measures, from Adam until Christ, so it is the faith, the
only faith, and the whole faith, now delivered unto the saints.
And as in the Apostles' days, and from the days of Cain until
then, this faith was assailed and corrupted and derided, and
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ARTICLES ON THE TRINITY. 11
another gospel, which was not another, was, with cunning and
persuasive craftiness, urged upon man's acceptance, so also is
it, in these last days, and so will it be.
What then, we again ask, are we to do?
We appeal to common sense. If the faith is that in which
our hope for everlasting life is founded, — if it is by the truth,
as it is in Jesus, we are made free, — if it is through God's truth
we are sanctified, — if it is the truth which purifies the heart, — if
the truth is the source and motive to godliness, — if the truth is
a part of the christian armour, by which every christian is to
stand, — if this truth is to be believed, to be obeyed, to be mani-
fested, and to dwell in the saints for ever, — ^if we are bound to
love the truth, to speak the truth, to judge according to the
truth, to rejoice in the truth, to deal in the truth, to buy the
truth and sell it not, to abide in the truth, and to contend ear-
nestly for it, — if the church is to be the pillar and ground of the
truth, and has received a banner that she may be the preserver,
the defender, and the propagator of the truth, — if God is the
author of the truth, and the truth is the truth of God, — if Christ
is the truth, and the truth is the truth as it is in Jesus, — if the
Holy Ghost is the inspirer of truth — if He guides only into
truth, and along the way of truth, — if He sanctifies and saves
only by the truth, and is emphatically the Spirit of Truth, — if
the Gospel is truth, and nothing but the Gospel is truth, — if it
is as the truth, and only as the truth, the Gospel is the power of
God to the salvation of th&n that believe, — if it is the great end
and aim, and commission of the church, and of every individual
member of that church, to endeavour to convert those who
err from the truth, and to bring them into the way of truth, —
and, not to multiply these statements, which are all in the lan-
guage of Scripture, if the enemies of Christ are represented as
they who are devoid of the truth, who sell the truth, who speak
not the truth, who love it not, and obey it not, who resist the
truth, turn away from it, hold the truth in unrighteousness,
change it into a lie, preach another gospel, and confess not that
Christ is the sovereign Lord and Jehovah, God manifest in the
flesh, — if I say these things are so, then what else can any lover
of the truth do, than contend earnestly for it, whenever, wher-
ever, and by whomsoever it is gainsayed.
We appeal to the conmon experience and conduct of men in
regard to every other kind of truth than religious truth, and in
reference to every other privilege and blessing, which they hold
dear. Let the truth of civil and religious freedom, as involving
the right of free inquiry, freedom of speech, freedom of action,
and freedom of religious worship, be assailed, — let the constitu-
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12 ARTICLES ON THE TRINITY.
national government to every member of the confederacy, be
endangered or denied, — let the rights and privileges of any
citizen, or any class of citizens, in any one of our communities
be infringed upon, by our municipal authorities,— or in any
other way, let personal and social rights be interfered with, —
and how sharp, and long, and loud, and earnest, and costlv, and
if needs be, even unto blood, will be the controversy, the dis-
putes, the appeal to public opinion, to judicial investigation, and
to the true interpretation of our constitution. In regard to civil
liberty, temporal rights, and all personal and social blessings, no
man would hesitate to contend earnestly and as often, and as
long, as necessity might demand. This freedom of debate and
controversy is the mainspring and essential conservator and
guardian of free constitutions, rq>aying for its many incidental
evils by activity, energy, knowledge and personal interest in the
common weal, awakened by it in every bosom. And just as
surely, just as necessarily, and just as profitably will the
momentous truths and blessings of the Gospel appear of
unspeakable value to every believer, agitate their understand-
ings, inflame their spirits, enkindle their devotion, and when
assailed, and denied, excite to controversy and earnest conten-
tion.
Prom the very nature of the case, we conclude that this must
be so. What man loves, he clings to and defends ; for where
the treasure is, there will the heart be also. What is worth
proclaiming, is worth preserving, and what we feel it our duty
to believe, we feel it our duty to defend. What we value we
will maintain and earnestly contend for, against all who would
defraud us of it. Things must become the subjects of conten-
tion in proportion to their importance, and religion and reli-
gious truth being unspeakably the most important things in the
world, no man can be either seriously or sincerely a christian,
who will not contend earnestly for his faith, and hope, against
all opposers. The cause of such contention is not in religion,
any more than it is in science or liberty, or social rights. The
fault, in every case of controversy, is in the different under-
standings, tempers, interests, passions, and prejudices of man-
kind, incited by the great enemy of all peace. As long as these
lead to opinions and practices contrary to the truth in science,
liberty, or religion, there must be, as the Apostles say, divisions,
and contendings and defendings. So long as, on whatever plea,
the citadel of truth is assailed, the sentinel must give warning,
the garrison must appear under arm«, and that citadel must be
defended ; and he that acts otherwise will and must be a traitor
to science, to his country, and to his God.
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ARTICLES ON THE TRINITY. 13
We appeal to the very nature of the Gospel itself. What is
the Gospel? It is the relevation of God's plan of mercy and
salvation to guilty, sinful and perishing man. In reference to
God, it discloses God's everlasting purpose and plan for blessing
us with all spiritual blessings in heavenly places in Christ, — ^the
grace of our Lord Jesus Christ, who for our sakes became poor,
that we, through his poverty, his blood, his righteousness, might
become rich, — the love and condescension of the ever blessed
Spirit, who saves us by the washing of regeneration, and by
His renewing, sanctifying and comforting influences. Into the
name, that is, the belief, worship and service of the Father, Son,
and the Holy Ghost, every one is to be discipled, and in all that
pertains to their divinity, offices and services, all are to be indoc-
trinated. In reference to man, the Gospel reveals to us that he
is "born in sin," **an heir of wrath," "desperately wicked,"
"dead in trespasses and sins," "already condemned," and incapa-
ble, without being bom again, of entering the kingdom of God.
In reference to the world, the Gospel reveals that the whole
world lieth in wickedness, being led captive by Satan, who is the
god of this world, — ^that all that is in the world, is not of the
Father, — that the whole world is guilty before God, under his
wrath and curse, and in the broad way that leadeth to destruc-
tion,— that it is commanded to repent and believe the Gospel,
in the assurance that he that believeth shall be saved, and he
that believeth not shall be damned.
The Gospel, therefore, in its doctrines and duties, its mys-
teries and its threatenings, is a scandal to some, and foolishness
to others. It is everywhere spoken against, and in every way
opposed, or else modified and moulded into conformity to the
views and wishes of man's darkened understanding and
depraved heart. "I came not" therefore says Christ, "to bring
peace on earth, but a sword." In itself, the Gospel is the
tidings of peace and good will to man. But as it throws light
into the dark heart, and dark and evil ways of sinful men, men
will oppose, resist and contemn it, and thus make that Gospel
to be, as it is called, God's sword, which, in itself, is God's
embassy of love. The alternative, therefore, is the Gospel zvith
controversy, or no gospel at all. The Gospel is itself a standing
controversy, with the cavils, the objections, the doubts, and the
blasphemies of men. There is not a truth in the Gospel, nor in
the Bible, nor even in natural religion, that is not controverted
by the sceptical, unbelieving, proud, and self-conceited wisdom
of foolish man. The Atheist denies the very being of God, —
the Pantheist his personality, — the Deist his word, — ^the sceptic
his providence, — the errorist his moral government, his holiness,
justice and severity, — and multitudes deny the authority, the
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14 ARTICLES ON THE TRINITY.
claims, the obligations, and the unspeakable worth of the salva-
tion and sanctification to which the Gospel calls. Let us, then,*
attempt to limit the doctrines to be enforced from the pulpit to
those truths which are undisputed, and we are at once brought,
not to the abandonment of the Gospel merely, with all its high
mysteries, but to everlasting silence upon every truth, natural or
Divine.
So it has ever been, and so it will ever be. Truth, in this
world, and among the men of this world, is like Ishmael among
his enemies. Its hand is against every man, because every
man's hand is against it. It must either conquer opposition or
die. It is a testimony for God and his truth, against man and
his lies ; against the devil and his wiles. From the very begin-
ning of man's apostacy, until now, there has been enmity
between the serpent and the woman, between the sons of God
and the sons of men, between righteous Abel and a Christ-
denying Cain, between the church and the world, between the
word of God, and the traditions and philosophy and wisdom of
men. The whole of religion is styled repeatedly "Jehovah's
controversy."— Hos. 4: 1; Micah, 6: 2; Jer. 25, 31. The
Scriptures are controversial writings. The whole book of Job
is a controversy. The prophets were witnesses for God, and
his truth, and contenders for the faith. John the Baptist was a
firm and vehement and bold contender and martyr for the truth.
The ministry of our blessed Lord was a perpetual controversy,
and the Gospels a record of it. The Apostles were left to
arrive at truth in many things by "much disputing among them-
selves," (Acts, 15 : 7,) and they convinced Jews and Gentiles by
much disputing with both.
The early christians contended against the Jews, Pagans and
heresiarchs, of their day, and it was only against the power ot
the sword, in the face of infamy and death, and with the sacri-
fice of millions of human lives from age to age, that the truth
prevailed and conquered. When the whole power of the
Roman empire and of Vandal fury were leagued to destroy and
exterminate that very orthodoxy for which we now contend, it
was only by controversy and patient endurance that the price-
less truth, as it is in Jesus, was preserved and perpetuated, and
heresy overthrown.
When the truth had again been perverted by the man of sin,
it was by controversy and faithful contending, even unto blood,
that Luther and Calvin, and our fathers in Scotland, and in
Ireland, and in France, rescued the truth, and again unfurled its
banner to the breeze of Heaven. And it is only by controversy,
and contending earnestly, that the truth, in all its purity and
power, can ever be maintained and handed down to our pos-
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ARTICLES ON THE TRINITY. 16
terity, and disseminated throughout the woild. The church
will remain a living church, and the church of the living God,
only so long as she remains the pillar and the ground of the
truth, — the truth, the whole truth, and nothing but the truth.
But if these arguments are insufficient, let us further remind
you that controversy and contending is made an imperative duty
by God himself. Ministers must defend as well as preach the
truth, and drive away the wolf, as well as protect the sheep.
The mouths of deceivers are to be stopped, and gain-sayers
must be convinced, who subvert whole houses. If there arc
damnable heresies, there may be a damnable silence, and a
cursed patience, on the part of that watchman who giveth not
warning. Woe is unto him, if he do not keep the truth and
hold fast the faithful word, and speak the word which becometh
sound doctrine. Nor is this woe limited in its effects to their
own souls. For it is only when they have declared all the
counsel of God that they can feel pure from the blood of other
souls crying out for vengeance upon thir unfaithfulness. And
it is in view of this fact that many corrupt the word of God, and
handle it deceitfully, that all ministers are charged before God
and the Lord Jesus Christ, who shall judge the quick and the
dead at his appearing, to reprove, rebuke, exhort with all long
suffering and doctrine, seeing that the time will come when men
will not endure sound doctrine, but after their own lusts shall
they heap to themselves teachers, and they shall turn away their
ears from the truth, and be turned unto fables. Every minister,
therefore, is set for the defence of the Gospel, and not mereh
for its proclamation.
Not only ministers, however, but every christian is a warrior,
under the Captain of his salvation, and under obligation to
contend earnestly for the faith, and not to sell it. They must
hold it fast, and neither give it away nor suffer it to be taken
from them. They must keep it in their heads, by being well
established in the faith, — in their hearts, by being filled with the
love of the truth, — ^and in their hands, by being ready to give a
reason for it to every one that asketh. They must hold it fast,
by persevering devotion to it, and by a zealous defence of it,
lest, "being led away by the error of the wicked, they fall from
their steadfastness, and at last lose their crown. For he that is
content to be a looker-on, while his fellow christians contend
earnestly for the faith, shall never be more than a looker-on
when they are crowned with that diadem which is laid up for
them who have "kept the faith."
Objections to religious controversy cannot therefore be reli-
gious. They are in evident contrariety to the principles of
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common sense, — ^to the invariable conduct of mankind in refer-
ence to all other truth, — ^to the necessity of the case, — to the
very nature and genius of the Gospel, — to the way in which the
truth has, from the beginning until now, been professed and
perpetuated, — to the nature and design of the church, and the
ministry, — and to the plain and positive commands of God.
From whatever motives such opposition to controversy arises, it
involves, therefore, the spirit of disobedience, unfaithfulness,
and that cowardly timidity and "fear of man which bringeth a
snare." For what is controversy? It is either an oral or writ-
ten discussion of whatever is controverted as error. Now, to
controvert or dispute a point, is only to agitate a question, and
sift and weigh its evidence so as to obtain clear and satisfactory
ideas of it. And can any man attain to a real personal and
assured belief without controversy? It is impossible. Neither
can any man maintain his belief, or defend it, but by continually
controverting, discussing and weighing all that is presented to
his mind, for and against his faith.
Aversion to controversy, when it is based upon a professed
regard for the interests of religion, is founded upon misappre-
hension and mistake. It confounds controversy with conten-
tion, and contending with contentiousness, and disputation with
a disputatious spirit. It does not distinguish between contro-
versy and the temper in which it may be conducted. Religion
demands and necessitates controversy, but it denounces a con-
troversial spirit. The principles which are upheld, the purpose
in which it originates, the object for which it is employed, and
the spirit in which it is conducted, characterizes any particular
controversy as good or evil. If it spring from a mere spirit
of contention, from a desire of victory, or a love of display, —
from personal animosity, and not from love of the truth, Chris-
tianity will not acknowledge it as her own. If employed on
questions unnecessary or unimportant, — if it is made the
vehicle of personal malignity, and is carried on in a spirit that
rends asunder the bonds of charity and peace, it is equally
unchristian. But these evils flow not from the use, but from
the abuse, of controversy, — not from the truth, but from the
evil heart of its defenders, — ^and are not therefore inseparable
from it, nor a prohibition of its use. And these evils, however
great, are not worthy to be compared to the evil and guilt of
allowing the truth to be lost through indifference, or endan-
gered through our pusillanimity. And all that the Apostle
enjoins, is not that spirit of contentiousness, "but that open,
manly, unflinching, continuous effort, towards the furtherance
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I
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ARTICLES ON THE TRINITY. 17
of the truth, in all circumstances, and in the face of all opposi-
tion, which the truth demands at the hands of those who have
honestly received it; and which it will undoubtedly receive,
from every man who is deeply and thoroughly convinced that
it is the truth, and that all else is but vanity, — ^yea, worse than
vanity, — delusion; delusion and a lie."
But while many, through misapprehension and mistake, are
opposed to religious controversy, many, it is to be feared, are
opposed to it because they are indifferent to, or opposed to the
truth itself. They condemn the contending earnestly for the
J ' faith, because they contemn the faith itself. Some artfully
1 deny controversy, and hold up its abuses and its incidental evils,
1 . in order to destroy free inquiry, which would endanger their
[• I established errors, and their blinded votaries. Others are so
inflated with the idea of their own infallibility, that their insuf-
) I ferable arrogance cannot bear to have oracular declarations,
I which of course are the voice of God, called in question.
I Others, again, oppose controversy, but it is only controversy
for, and in defence of, the truth ; while they are to be freely
permitted to controvert against the truth. Laziness, pride,
intolerance, impiety, indifference to all religious truth, and
above all, a secret feeling that the stirring of the waters of
controversy may arouse their slumbering but uneasy con-
sciences: these, it is to be feared, constitute the prevailing
motives with too many of those who, under the pretence of
peace and charity, and the glory of God and the good of souls,
cry out against all controversy, unless it be about the paltry
questions of some municipal election, or the beggarly elements
of mere earthly things.
And when some even good and pious people affirm that con-
troversy is of no use, we would reply, in the language of Dr.
Beecher, "It is nearer the truth to say, that no great advance
has ever been made in science, religion or politics, without
controversy. And certain it is, that no era of powerful theo-
logical discussion has ever past away, without an abiding effect
in favour of truth. The discussions of Augustine, of Luther,
and of Calvin, are felt to this day ; and the controversial writ-
ings of Edwards, have been to error, what the mounds and
dykes of Holland have been to the sea."
Contending earnestly for the faith, is, therefore, an impera-
tive and all-important christian duty. "Stand fast in one spirit
with one mind, striving together (wrestling together) for the
8— Vol. IX.
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18 ARTICLES ON THE TRINITY.
faith of the Gospel, and in nothing terrified by your adver-
saries." "Why halt ye between two opinions ?" When God's
truth is at stake, neutrality must be criminal, and indifference
to the truth is, of all others, the enemy most to be dreaded-
Only let our zeal for the truth be combined with charity for
the persons of all who oppose it. This discrimination between
our accountability for holding and defending the truth, and
the accountability of every man only to God, and not to man,
for his religious opinions, is the true secret by which we may
"speak the truth in love," and so defend it as to maintain peace
and charity, even towards its assailants. This will enable us
to honour the truth, without dishonouring ourselves, — ^to be
firm and calm, — ^and with a warm heart to preserve a cool
head, and a graceful tongue.
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ARTICLE II.
The Province of Reason, Especially in Matters of
Religion.
1 Thess, V: 21.— 1 Peter, III: lb,— Matthew, VI: 23,— Luke,
XI: 34:,— Rom. I: 22.
In the first of these passages of Scripture, we are taught not
to receive implicitly as the true doctrines of God, what may be
inculcated even by the ministers of God We are to listen to
them with reverence, but not with unthinking acquiescence.
We are, ourselves, to search the Scriptures, to become familiar
with their truths ; and having thus proved that what is taught
is scriptural, and therefore true, we are to hold it fast as
"good," to lay it up in our hearts, and to practise it in our lives.
In accordance with this general precept, our Saviour, on more
than one occasion, called upon his hearers to judge, — ^not of the
truth or reasonableness of what he taught, — (for how could
they believe in heavenly things whose nature transcended their
finite capacities,) — ^but to judge of the evidences which he gave,
that He was an infallible teacher, and that all, therefore, that
he said, was indubitable truth.* The Apostles, also, in enforc-
ing any duty, do not hesitate to appeal to the reason and con-
science of men, and to characterize the whole of piety, both as
it is "the obedience of faith," and as it is the obedience of the
life, a "reasonable service."t
In the second passage we have quoted, christians are
exhorted, in view of the opposition and hatred to which they
and their holy religion are exposed, to see that their knowledge
of God is an experimental, saving and sanctifying knowledge,
that they may be ever ready to give to every one that asketh it,
a reason of the glorious hope that is in them, both as it regards
the irresistible strength of the external evidences of the gospel,
and of the unspeakable peace and power of its internal working
to the salvation of all who believe.
In the third passage, our Saviour compares the reason of
man to the eye. If the eye is prevented from a clear and
perfect vision by any film or impediment, or by want of suffi-
cient light, then, just as surely as we attempt to use it, will it
mislead and injure us. But, if the eye be in itself sound, and
♦John V : 31 ; and x : 37, 38 ; and xxi ; 25. 1 John, iv : 1.
tl Cor x: 15. Rom. xii: 1.
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the light by which it sees be pure, then will its perceptions be
correct, and our steps well ordered. In like manner, reason
may be vitiated, — or its present light may be obscure, — or it
may be wholly incapable of judging of the truth before it, by
reason of its spiritual and supernatural grandeur; and if, in
such circumstances, it is made the judge and standard of truth,
it will, and must, lead us into error. But, when reason is in
itself perfect, and the evidence before it is sufficient and capable
of being fully appreciated and understood, then it will lead us
to right and proper conclusions, both as to truth and duty.
In the last passage quoted, we are informed that such is the
present vitiated and perverted state of human reason, that even
those who have made the most pompous professions of their
love of wisdom, and have claimed to be wise above all others,
have proved themselves to be vain and foolish, — have darkened
their own hearts, and the hearts of others, — have obscured the
knowledge of God, and of duty, preserved to them by primitive
traditionary revelation, — and, not liking to retain this knowl-
edge of God, have been involved in inextricable doubts and
difficulties, both as it regards God and the chief good, and
everlasting life. "Having the understanding darkened, being
alienated from the life of God, through the ignorance that was
in them, because of the blindness of their hearts."
We are thus brought to the subject of the present discourse,
namely, the province of reason in matters of religion. It has
been asserted, and is still maintained, theoretically by Deists,
and Unitarians, and by thousands practically, that reason is a
sufficient, and the only necessary guide in matters of religion,
and that revelation is either unnecessary and useless, and there-
fore untrue, or that, being to some extent, and for some pur-
poses, necessary, reason is the standard by which its doctrines
and its duties are to be judged. "Whatever opinion agrees not
with reason, (says Smalcius, one of the fathers of modern
Unitarianism,) is inadmissible in theology, and to admit such
doctrines, we neither can, nor ought to, be induced, even by the
express words of the Spirit of God himself."* According to
Dr. Beard, one of the most recent and very learned defenders
of Uniterianism,t "The fundamental peculiarity of the anti-
trinitarian movement is the deference paid to human intelli-
*See his words quoted at length in Smith's Testimony to the Messiah,
vol. i., pp. 75, 76.
tHistorical and Artistic Illust. of the Trinity, by J. R. Beard, D. D.
London. 1846: p. 196.
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ARTICXES ON THE TRINITY. 21
gence as the judge, though not the source of religious truth."
The same author says,* "As witnesses, the Apostles and primi-
tive christians are invaluable ; as authorities, they are revolu-
tionary." "We may be excused, (he continues,) if we think
that these expounders of Christianity did not always rigidly
adhere to its sole and perfect type, as found in the mind of the
Lord Jesus himself."t He also adds, "Let it not be supposed
that, Uieref ore, the writer holds every part of Scripture to be
of equal authority. Such an idea is a gross and pernicious
error. All Scripture is in some way profitable, but all is not
alike valid."
Similar affirmations we might adduce from various acknowl-
edged writers of this denomination of "rational believers," as
they proudly call themselves. But this is needless, as it has
been affirmed among ourselves that "the religious element in
man received a new stimulus and direction at the coming of the
Son of Man, and the promulgation of his holy religion. Yet
its chief and most potent manifestations are still characterized
by much that is arbitrary, wayward, contradictory and incon-
sistent." "God, in the mean time," it is added, "gives us rea-
son to examine, to defend, to correct, to improve, or to
FORSAKE these accompanying errors." Reason, therefore, and
not any written revelation, it is affirmed, is the source, or at
least the arbiter and judge of religious truth. Is it so? This
question, it may be perceived, lies at the foundation of all
inquiries into religious doctrine, and determines at once,
whether God, in His Word, or reason in each individual
HEART, is to be the standard and judge of religious truth.
To come to a proper conclusion on this subject, we must, in
the first place, understand what reason is, and secondly, what
are its capacity, limits, and present condition, and this will at
once point out its province in matters of religion.
What, then, is reason ? Reason, derived from the Latin verb
to think, is the power or faculty of thinking. "It is (says
Locke,) that faculty in man whereby he is supposed to be dis-
tinguished from the beasts, and wherein it is evident he much
surpasses them." "It denotes that power by which we distin-
guish truth from falsehood, and right from wrong, and by
which we are enabled to combine means for the attainment of
particular ends," and "to deduce (adds Webster,) inferences
♦Hist, and Art. Illiwt of the Trinity, p. 7.
tDitto, p. 7.
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from facts or propositions." "Reason (says Isaac Taylor,) is
the mind acting upon its own ideas."* "It is distinguished
from instinct by the knowledge of relations, — or cause and
effect."t To have reason is, therefore, to be rational, moral,
and accountable being, that is, to be a man. But while all men
are thus rational, it must be remembered that he only is reason-
able who acts according to the principles of right reason.
Reason, then, is that sublime spiritual or intellectual nature,
by which man is enabled to know truth, and to obey it, — to
examine the validity of the testimony brought before it, — to
separate the false from the true, — give assent according to the
evidence, and thus arrive at the certainty of knowledge when
the evidence for truth is unexceptionable, — at probability when
the evidence for the truth outweighs objections or difficulties, —
and at comnction of falsehood when there is a plain and posi-
tive disagreement.
To receive nothing as truth but what is thus made certain
by sufficient evidence, to judge and act only upon such rational
grounds, to believe and do nothing but what he is convinced by
the proper use of his reason, and the full, candid and impartial
examination of evidence, he ought to believe and to do, is to
act as a rational being, and to be, in fact, a reasonable being.
Man is commonly spoken of as made up of distinct and sepa-
rate faculties, each independent in its power of action from the
rest. But while such a division may be necessary and impor-
tant for general purposes, it is most delusive, regarded as any
thing more than an abstract classification of the various exer-
cises, attributes, faculties and powers,^-call them what we may,
— of THE ONE rational mind. With a capacity to discern rela-
tions, causes, and eflfects, to deduce conclusions, to act from
motives drawn from the past, the present, and the future,
and to arrive at convictions of the existence and reality of
invisible, spiritual and everlasting things, — this reason or
MIND of man, is just that intelligent, moral and accountable
nature which God has given him. And, although common lan-
guage ascribes a variety of faculties to the soul, imputing one
action to the blindness of passion, another to the evil of our
tempers, another to the heat of imagination, and another to the
calmness of our reason, yet, in reality, the soul is one, and
every thing that is done, is done by man under the active and
See Elements of Thought, by Isaac Taylor, p. 134, and Brown Phi-
)phy, p. 313, ^
tDitto, p. 102.
losqphy, p. 313, 1 vol. ed,
tD"
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ARTICLES ON THE TRINITY. 23
controlling power of this rational and responsible nature. —
The body, with its animal spirits, desires, and propensities, and
its nervous and physical energy, is made to be subject to the
soul, to be its servant and helper, to co-operate in the further-
ance of every good word and work, and to be restrained from
every thing that is evil in thought, word and deed. The body,
except for the preservation of animal life, cannot act except as
it is acted upon. Passion is passive until it receives power
from the will, and permission from the reason. Emotions can
only suggest, they can not determine our conduct. The
impulses of our nature can only be gratified when the soul, the
mind, the reason of the intelligent man concurs in allowing
their indulgence, and in securing the means necessary for it.
They are intended to be as absolutely under the controul of
reason as are the hand, the feet, the eyes, and the other senses.
It is on this account that man is capable of vice and virtue,
morality and immorality, purity and impurity, sin and holiness.
He possesses, and the brutes do not, a knowledge of God, of
God's law, God's will, and of his own duty, and of all that is
required and prohibited under the penalty of God's wrath and
curse. But all this knowledge man possesses by his reason,
which is, we have seen, that intelligent nature which distin-
guishes him from the brutes. The same actions which in
brutes have no moral character, in man become morally right
or wrong. It follows, therefore, that since the actions of men
are only regarded as right or wrong, blamable or commendable,
when they proceed from one who is considered to be in the full
possession of his reason, — ^that every thing that is imprudence,
baseness, villany or sin, in man, however it may require the
co-operation of the body, must be the act of his rational nature,
otherwise it would have no moral character whatever.
I do not mean to condemn the language which speaks of the
several faculties and passions of the soul as if they were as
distinct and independent as the governor, officers and citizens
of a commonwealth. These distinctions are necessary for
mental analysis and general comprehension, — ^give life and
beauty to all language and discourses, — and indicate the par-
ticular motive and medium by which, in every action, the intel-
ligent nature of man is induced to judge and to act as it does.
Considered, however, in this light, — that is, as a faculty of
thinking and judging, — reason has no moral character. It is
neither good nor evil, proud nor humble, presumptuous nor
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24 ARTICLES ON THE TRINITY.
vain. It is merely a faculty or power, and only becomes moral
when r^[arded as tmder the direction of the intelligent moral
nature of man, actuated by motives, arriving at certain ends,
subject to the moral law of God, and guided by certain prin-
ciples. Morally speaking, reason is just what man is. Man \s
under authority to God's law as the rule of duty, — to God's ufill
as the supreme and final judge, — ^to God's testimony, — in what-
ever way imparted, — as the ultimate, final, and infallible evi-
dence of what is true or false, good or evil. Reason, therefore,
becomes morally good or evil, holy or unholy, humble or proud,
presumptuous or vain, just as it is employed in faithfully ascer-
taining God's law, God's testimony, and God's will, and in
implicitly obeying them, — or, on the other hand, as it follows
the desires and devices of a wicked heart, and under its influ-
ences will not come to the light, lest its deeds should be
reproved.
We proceed to remark that this rational nature, and of course
this faculty or power of judging, is limited. All men, in dis-
tinction from the brutes, are by nature intelligent and rational
beings, by which, and not by instinct, they discover what is
right or wrong, good and evil.
Not that all men are alike in their intellectual, any more than
in their physical, nature. There is, in both respects, perfect
individuality and endless variety, and yet, at the same time, one
and the same general nature.
This intelligent and rational nature of man, however exalted
it may be in its highest manifestations, it is nevertheless inferior
to that of angels, both in its capacity of thought, and in the
extent of its knowledge, and it is infinitely inferior to the rea-
son and knowledge of God. Man is endowed with that degree
of reason, and that capacity of knowledge, which was proper
and necessary for his condition here and hereafter. His glory,
therefore, must be to act in accordance with the order and per-
fection of his being. And to sink below it, and prostitute his
powers to earthly, sensual, or devilish pursuits, — or, on the
other hand, to attempt to exceed the powers bestowed upon
him, — is equally irrational and sinful. The one is self-destruc-
tion, the other presimiption, folly and rebellion. There is a line
which no created tmderstanding can pass, and that line is fixed
to every class of beings according to their own order, even as
there is one glory of the sun, and another of the moon, and
another of the stars.
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ARTICLES ON THE TRINITY. 25
And, as there are doubtless many beings superior to our-
selves, who are able to discover more truths than we can do, so
it is reserved for God alone, to have a perfect and universal
comprehension of all possible truths.
"When, therefore, reason refuses to submit to God's guid-
ance, or assent to what has all the inward and external marks
of God's infallible testimony ; — when it will deny, only because
it cannot comprehend and fathom the depths of God with its
own short line, — or, when it attempts to give reasons, and
accoimt for things which God has not thought fitting to
explain, — then it transgresses the bound of duty, and, instead of
a guide, becomes a deceiver and destroyer of those who follow
its directions." It is the light of a candle employed to discover
that which is irradiated by the light of the sun. It is arrogant
profaneness, a wanton encroachment upon the prerogatives of
Heaven, and an impious challenge to our Maker, why he has
made us as he has. Reason, in such a case, is the ignis f atuus
which leads its bewildered followers into fatal paths ; or, it is
like the lightning flash to the lost traveller, which only discovers
the immensity of the trackless waste before him.
But further, human reason is as certainly limited in its field
of observation, as in its capacity to judge. We inhabit but a
spot in the creation of God. By our connection with the body,
and the subjection of our reason to the senses as the inlets of
all our original perceptions, the mind cannot go beyond the
conclusions drawn from what it is capable of observing.
Reason, in its popular acceptation, is nothing but a faculty.
It is not knowledge, but only the capacity or power of obtaining
it. When observation, instruction and education are denied,
this power lies dormant. When that observation and instruc-
tion are erroneous, reason only confirms us in ignorance and
error. Reason, in and of itself, is therefore insufficient to dis-
cover and practise what is necessary for the ordinary duties
even of the present life.
As our Saviour has taught us, reason or understanding is,
spiritually, what the eye is physically. The one is capable of
seeing, and the other of laiowing. But the eye cannot see
without light, nor reason without instruction. Reason is not
the light, but the organ which acts by the light imparted to it.
Even in reference to the world arotmd it, reason knows infi-
nitely less than it is ignorant of ; and the little it does know, is
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26 ARTICLES ON THE TRINITY.
known as the result of close observation, diligent study, and
ages of experience and discovery.
The relations and dependencies of the system of our globe,
not to speak of our planetary system, and that of the visible
universe, are almost entirely beyond our observation and
knowledge. So are all the essences of things. How much
more certainly and necessarily, therefore, must this be the case,
in reference to every thing that is beyond the visible world, —
all that is invisible and incapable of observation, — all that is
supernatural and infinitely removed from the sphere and
capacity of our finite and limited reason.
Whatever we can know by the use of our f aculities of obser-
vation and understanding, is properly within the bounds of rea-
son. Whatever objects are beyond these, must either remain
unknown, or become known only by clear and sufficient testi-
mony, in which case they reasonably claim and secure the
approbation of our reason. In reference to such objects, the
testimony must be supernatural, and the evidence must be
Divine, in order to be infallible. Reason perceives the truth
and certainty of the testimony, in whatever way it is revealed,
just as it perceives God's testimony to what is true in all the
phenomena of nature, — and knowing that God will not deceive
and cannot lie, it regards the evidence as infallible, and arrives
at a most rational assurance of the truth. This is faith, that
is, knowledge founded, not upon observation or intuition, but
upon testimony.
The things which are objects of this knowledge, that is,
which are above and beyond reason, were by the ancients
included under that part of knowledge termed metaphysical,
that is, after or above what is physical.
"In this case, Plato ranges the contemplation of all Divine
things ; such as, the first being or cause, — the origin of things,
— ^the wonders of providence, — the worship of God, — ^the mys-
teries of religion, — the immortality of the soul, — and a future
state. He never pretended one of these to be discoverable by
reason, but always ingenuously confesses them to be learned
by traditions brought from the Barbarians, viz : the Jews, &c.
They were frequently termed wonderful things, as being
neither discoverable nor demonstrable by reason."
Such is the nature and limits of human reason, considered
apart from any moral obliquity that may attach to it, — clear,
and upright, and ever ready to approve and follow that which
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is good. But such is not its present character. Man was,
indeed, "made upright," but he has become "corrupt." As men
are now, "they have no understanding." They have "corrupt
minds." Their "foolish heart is darkened." "Having the
understanding darkened through the ignorance that is in them,
because of the blindness of their heart" Man's reason, there-
fore, is now clouded as well as limited. It is debased by servi-
tude to the lusts of the flesh and the lusts of the eyes. It is
enfeebled by moral disease. It is manacled by prejudices.
The eye of reason is vitiated. It cannot bear the light. It
loveth darkness rather than light, and because it will not come
to the light and receive the truth in the love of it, it stumbleth,
even at noon-day. Such is the testimony of "the Father of our
spirits," — "the Light who enlighteneth every man that cometh
into the world," and who "knoweth what is in man."
And such, also, is the testimony of observation and experi-
ence. Even in reference to purely intellectual and philosoph-
ical pursuits, the father of philosophy found it necessary to
caution against the idols of the mind. The art of reasoning is
but the science of exposing and guarding against the weakness,
perversity and sophistry of the human mind. Imperfection,
contradiction, change have characterized all the efforts of
genius. No theory has been too absurd to find advocates and
disciples, while rival sects, — from those who believe every
thing, to those who beHeve nothing, however true, — ^have filled
up the history of philosophy. There is no single truth, from
the existence of an external world to the existence of an eternal
God, which has not been denied and darkened. Reason has, in
all ages, rendered man shamefully unreasonable. Philosophy
has been the guide to all the errors under the sun. What right
reason itself is, — what the chief good is, — what right and
wrong are, — what is the nature, ground, and authority of moral-
ity,— what man is, — what the soul is, — what God is, — what
man's destiny is, — human reason never has discovered or deter-
mined, with any fixed or authoritative certainty. There have
been as many opinions as philosophers in the world, and among
them, there have been opinions merely, but no certain knowl-
edge. When in the right, they disputed themselves wrong, and
left every thing in confusion and doubt. Socrates, the wisest
of men, professed to know only one thing with certainty, and
that was his ignorance of every thing, and the ignorance of all
who pretended to know any more. Plato, again and again.
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28 ARTICLES ON THE TRINITY.
reminded his hearers that he could give them probability, and
not proof, for what he taught. Both Socrates and Plato
rebuked the pride and ignorance of philosophers as the fruitful
source of every error.* Aristotle condemned all his predeces-
sors as foolish and vain-glorious, and in regard to all things
Divine, said little, and believed less. And, not to name the
skeptics who doubted and disputed every thing, the opinion of
TuUy may be given as that of all who have ever earnestly
inquired after truth, without the light of revelation, namely,
"that all things are surrotmded and concealed by so thick a
darkness, that no strength of mind can penetrate them."t
But man was made to practise as well as to know; and reason
was intended to guide into right actions as well as into right
opinions. To know and choose to do what is good is moral
goodness, and to know and choose to do what is contrary to
*Plato brings in Socrates in his Alcibiades, thus philosophizing: ''Thou
knowest that errors in practice come from this ignorance, that men think
they know, what they do not" Then he adds, When men are conscious
of their own ignorance, they are willing to be taught by others. Again,
Believe me and the famous Delphic oracle. Know thyself. This Plato, in
his Charmides, speaks. Many have erred from their scope by trusting to
their own opinion without judgment. Again. It is a great piece of tem-
perance for a man to know himself. It would be a great advantage if none
would act beyond their knowledge and strength. We seem to know all
things, but indeed we are ignorant of every thing. It is an absurd thing
to philosophize of things we know not; when any attempts a thing above
his strength, he greatly errs. Thus Plato, out of what he had learnt from
his master, Socrates. So, again, in Legib. 5, Plato discoursing of self-
love : From this, says he, proceeds this g^eat error, that all men esteem
their ignorance to be wisdom, whence, knowing nothing, we think we
know all things. Thence, not permitting ourselves to be taught what we
are ignorant of, we fall into great errors. We have, indeed, a great saying
in his Epinom. p. 980, shewing that we can get no true knowledge of God,
but by dependence on, and prayer to him. His words are. Trusting in
the Gods, pray unto them, that thou mayest have right notions of the
Gods. Thus it shall be, if God as a Guide, shall shew us the way; only
help thou with thy prayers.
Lastly, Plato, Legib. 4, tells us. That he who is humble and modest will
adhere to Divine justice. But he that is lifted up in his own proud con-
fidences, as though he wanted no Guide or Governor, he is deserted by
God ; and being deserted, disturbs others ; and, although he may for awhile
seem some body, yet at last he is sufficiently punished by Divine justice. —
See the original, given in Gales Court of the Gentiles, vol. 3, pp. 15, 16.
tThe early fathers who had been disciples of Plato, and the other phi-
losophers, speidc very strongly of their weakness and folly.
You will adduce, says Justin Martyr to the Greeks, the wise men and
the philosophers, for, to these, as to a strong-hold, you are wont to make
your escape, whenever, concerning the Gods, any one twits you with the
opinion of the poets. Wherefore, since it is fitting to begin with the first
and the most ancient, commencing with them I will shew: that the specu-
lation of each philosopher is still more ridiculous, than even the theology
of the poets. (1)
He then proceeds in regular succession, through the several opinions of
Thales, Anaximander, Anaximenes, Heraclitus, Anaxagoras, Archelaus,
(1) Justin ad Grac. Cohort. Oper. p. 3.
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right, is moral evil. What, then, is the character of human
reason, as seen in human conduct ? All that we commonly call
the weakness, blindness and disorder of our passions, is, in
reality, the weakness, disorder and blindness of our reason, to
whom those passions are in subjection, and without whose
sanction they could neither desire, will, nor act. All the
tempers and passions of the heart, all the prejudices and idols
of the mind, all the numerous faculties of the soul, are, as we
have said, but the various acts and operations of one and the
same rational principle which, in its union with the physical
nature, constitutes man, and they only receive different names,
according to the object on which this reason is employed, and
the manner in which it acts. Reason, therefore, as it is the
only principle of virtue, so it is the only cause of all that is base,
Pythagoras, Epicurus, Empedoclcs, Plato, and Aristotle, or the purpose of
convicting them all of manifest and indisputable folly. With respect to
Plato, in particular, nothing can be more contemptuous than Justin's sneer
at him.
Plato, forsooth, is as sure that the Supreme Deity exists in a fiery sub-
stance, as if he had come down from above, and had accurately learned
and seen all things that are in Heaven. (1)
Since, continues he to the Greeks, it is impossible to learn from your
teachers any thing true respecting piety towards God, inasmuch as their
very difference of opinion is a plain proof of their ignorance ; I deem it an
obvious conse(^uence, that we should return to our own forefathers ; who
are of much higher antiquity than any of your teachers ; who have taught
us nothing from their own mere phantasy ; who, among themselves, have
no discrepancies ; and who attempt not mutually to the opinion of each
other, but who, without wrangling and disputation, communicate to us
that knowledge which they have received from God. For, neither by
nature nor by human intellect, is it possible for men to attain the knowl-
edge of such great and Divine matters ; but only by the gift which descends
from above upon holy men, who needed not the arts of eloquence or the
faculty of subtle disputation, but who judged it solely necessary to preserve
themselves pure for the efficacious energy of the Divine Spirit.
For the authors of our theology, says he, we have the Apostles of the
Lord: who not even themselves arbitrarily chose what they would intro-
duce ; but who faithfully delivered to the nations that discipline which they
had received from Christ. Finai<ly HER£sies themselves are suborned
PROM PHii,osoPHy. Thence spring those fables and endless genealogies and
unfruitful questions and discourses, creeping like a gangrene: from which
the Apostles would rein us back, by charging us, even in so many words, to
beware of philosophy. What, then, is there in common between Athens
and Jerusalem, between the Academy and the Church, between Heretics
and Christians? Our institution is from the porch of Solomon: who him-
self has admonished us to seek the Lord in simplicity of heart. Let those
persons see to it, who have brought forward a Stoical, or a Platonic, or a
Dialectic Christianity.
From the Prophets and from Christ we are instructed in regard to God.
Not from the Philosophers or from Epicurus.
God hath chosen the foolish things of the world that he might confound
the wise. Through this simplicity of the truth, directly contrary to sub-
tiloquence and philosophy, we can savour nothing perverse. (2)
(1) Justin. Cohort. Oper., p. 4.
(2) See also Tertullian to the same effect, adv. har. 5 2, 3 ; and adv.
Marcion lib. ii., S 13, and lib. v. S 40.
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30 ARTICLES ON THE TRINITY.
horrid and shameful in human nature. Reason alone can dis-
cern truth, and reason alone can lead into the grossest errors,
both in speculation and in practice, and hence men are held
accountable for all the evil they do, because they do it know-
ingly, and willingly, that is, in the exercise of reason.
Such, then, as is human nature, such is human reason. And
as human nature is every where, and in all ages and places mis-
trusted, deceitful, and desperately wicked in its unrestrained
developments, it follows that though all men are rational, they
are not reasonable; since reason itself is darkened by sin, "so
that the natural man receiveth not the things of the Spirit of
God, either as to doctrine, spirit or duty, for they are foolish-
ness unto him, because they are spiritually discerned."
Reason, in man's present condition, is not what it originally
was. That light, therefore, which at first was sufficient to pre-
serve man from falling, and to lead him in the way of truth, is
not sufficient to restore him, now that he has fallen, and to
bring him back to God. "Not (says the Apostle,) that we are
sufficient of ourselves, to think anything as of ourselves, but
our sufficiency is of God," who alone can "give us an under-
standing that we may know Him that is true, and be guided
into all truth, and be preserved from all error."
This brings us once more, therefore, to the main question
before us, namely, whether reason, — the reason of every indi-
vidual man, or the collective reason of all men, or the particular
opinions each man has happened to take up, with or without
examination, — whether this reason is the standard and judge
of truth. It is not a question now in dispute, whether all men
have the right and are under a solemn obligation, to judge and
act according to their own reason. This is as clear to our mind
as that every man has a right to see, and can see only with his
own eyes, and hear with his own ears. This is a matter of
duty and of necessity, since man, as a rational being, can only
act from reason, and can only really believe what his own rea-
son has assured him is proved by sufficient evidence. To act
from the principle of reason and choice, or will, is as necessary
to man as his being what he is. This is not the privilege of the
philosopher, but is as essential to human nature as self-con-
sciousness, personal identity and conscience are.
Tn this controversy, we maintain, therefore, the absolute
necessity of reason to every opinion which man holds, and to
every action man performs. This we do against fanatics on
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the one hand, and Romanists on the other. Both these classes
of errorists agree in denying the use of reason. The fanatic
"substitutes in place of the sober deductions of reason, the
extravagant fancies of a disordered imagination, and considers
these fancies as the immediate illumination of the Spirit of
God." He puts out the light, and then follows the vagaries of
his own bewildered imagination, forgetting that God never
commands, but he convinces also ; that men cannot obey with-
out believing, nor believe without sufficient evidence of the
truth or duty. They who deny, therefore, the use of reason,
in order to the belief of any doctrine or duty, destroy the only
means God has given us to convince of the reasonableness and
obligation of truth and duty, and instead of a rational worship,
have fallen into all the delusions of madness and superstition.
The Romanist allows religion to be a reasonable service only
so far as it enables the enquirer to discover that the Romish
Church is the infallible testifier, in God's stead, to all that is
truth, and to all that is duty. Having done this, its office ceases,
except so far as to hear what she inculcates, and obey what she
commands. In other words, man, in becoming a Romanist,
ceases to be a rational being, and to hold any direct relation or
responsibility to God. He believes and does what the church
enforces, and this is the sum and substance of the Romish
religion. It is not belief in God, in Christ, in a Holy Spirit, or
in any one or all of the doctrines of the Gospel. It is belief in
the Church of Rome, not in the Bible, not in our own senses,
reason, or faculties. This, however, is as contrary to the neces-
sity of our being, as it is to the word of God, which requires us
to search the Scriptures, whether what the church teaches be
true, to prove all her teachings by that word, and to be always
ready, in reference to every doctrine and duty, to give a reason
to every one that asketh.
The question, then, now before us, is not as to the use of
reason, in reference to all testimony, and all evidence, and its
absolute necessity to all belief, but whether every man's reason
is to guide him in his inquiries after truth, and in his reception
of the truth by its own light merely, by the amount of its pres-
ent knowledge merely, or by that it conceives to be the general
opinion of mankind merely, or whether in all matters that relate
to God and things spiritual and divine, it is to be glided by the
light which God has been pleased to impart in his word.
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32 ARTICLES ON THE TRINITY.
Here we encounter the abuse of reason, and contend against
Deists, Rationalists and Unitarians, for the insufficiency of rea-
son, as a guide or judge in matters of religion, — for its true
nature, office and function, — ^and for the necessity, both of the
Divine Word, and the Divine Spirit, as a standard, and as a
guide to truth. And from what we have said, this controversy
may, we think, be summarily ended.
Reason, we have seen, is finite, limited, and imperfect, and in
reference to all Spiritual and Divine things, weaknened and
darkened. Reason, too, is only a faculty, a capacity of knowl-
edge. It is not knowledge. Whatever man knows, he knows
by observation, experience, instruction, through the processes
of his own reason, his intuitive beliefs, his original suggestions,
his sense of right and wrong, with all other attributes and
powers which together constitute his reason, and make him an
intelligent, moral and accountable being Now, what the rea-
son of a child is, compared with the reason of an educated man,
the reason of the most highly gifted and informed mind is to
that of angels ; and the reason and knowledge of angels is no
more than a single ray of light compared to the noontide bril-
liance of the sun, when contrasted with the infinite reason and
perfect comprehension of Him that knoweth all things past,
present and future, — whether material or immaterial, natural
or divine. And since it is the very nature and irresistible ten-
dency of reason to obtain whatever assistance, guidance and
instruction, it has the means and opportunity of securing, in
order to develope its powers and enlarge its sphere of knowl-
edge ; — since, without such light and guidance, it would know
nothing, even of things on earth, it is at once evident that
human reason only acts rationally when in reference to all
things divine, and which are, by their very nature, beyond its
observation and comprehension, it submits itself implicitly to
the teaching and guidance of revelation. Revelation, that is,
the testimony and instruction of God, in reference to the nature
of things spiritual, supernatural, and divine, is to reason just
what nature, observation and instruction, the testimony pro-
vided by God, is in reference to things natural. Deists, and
Rationalists, and Unitarians, might just as reasonably reject all
use of these means of obtaining and judging of the truth and
certainty and real nature of natural things, as to reject the light
and guidance of revelation in things supernatural. God can
give his testimony as to what is true in regard to things divine
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ARTICLES ON THE TRINITY. 33
by revelation, as well as give it as to things natural by his
works, and by the senses, faculties, observation and experience
of men. And it is the same exercise of reason when it en^loys
itself in finding out what God's testimony is, and believing what
God testifies to be true, in regard to what God makes known by
revelation, and what he makes known by observation, experi-
ence and argument. Christians, therefore, no more submit
their reason to authority and to subjection, in receiving implic-
itly as true, without comprehending it, what God testifies in
his word, than in receiving implicitly what God testifies in his
works. In both cases, God's testimony is the ground of our
belief. In both cases, we reply upon the infallibility of those
powers of knowing that it is his testimony which God, who will
not, and cannot deceive, has given us. — In both cases we gladly
avail ourselves of all the light and knowledge God is pleased to
impart to us. — In both cases, we comprehend nothing at all of
the real essence of things, but only what God is pleased to mani-
fest concerning them. — And in both cases, when we ascertain
with certainty what God has tfuide, what God has done, and
what God has said, we ascertain what is the truth, and all that
we can know of the truth. Reason, therefore, has precisely the
same office, and the same province, in regard to all truth. The
only difference is in regard to the nature of the evidence by
which truth is testified, and thus brought before it. In things
natural, the testimony is foimd in nature, and the evidence of
what that nature in fact is, is brought before it by the observa-
tion of the senses, by the perceptions of the mind, by education
and information, conveying to it upon testimony the experience
of others. It is in this way reason acts, and acquires all it
knows, all it can know, of natural things. On the other hand,
in things supernatural, that is, in things beyond the reach of
our senses, this testimony is found in the revelation of God,
and what God does reveal, is brought before the mind by the
evidence of prophecy, of miracles, and all the other external,
internal, and experimental evidences by which what claims to
be God's word, is proved to be indeed such. By education and
instruction, the mind becomes acquainted with these evidences.
By its intuitions and inferences, the mind is led to the convic-
tion of the truth and inspiration of the Bible. And being thus
assured that all Scripture is given by inspiration, and was writ-
ten by holy men of God as they were moved by the Holy Ghost,
reason receives what the Bible contains as infallible truth,
3— Vol. IX.
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34 ARTICLES ON THE TRINITY.
although, of necessity, all that it reveals is above its comprehen-
sion, and can only be known so far as it has pleased God to
reveal it. For reason to judge of the truth of doctrines thus
certainly revealed, is as absurd and irrational, as for reason to
judge of the truth of the facts revealed in nature All that
reason can do in either case is to ascertain what are facts, and
then to believe in them, however incomprehensible, and how-
ever apparently contrary to other facts, and to its own precon-
ceived opinions, they may be, and in point of fact are, in regard
to much of our natural knowledge. Reason is unreasonable
whenever it attempts more than this, since to refuse to believe
on sufficient evidence what is incomprehensible or contrary' to
preconceived opinions, is a direct violation of all reason. The
truth and comprehension of a fact in nature, or of a doctrine in
revelation, is not the province of reason, but only the ascertain-
ing of the testimony and the determination of the evidence by
which they are proved to be facts in nature or doctrines of reve-
lation.
Let us, then, learn the true nature and ccmdition of man.
Let us be humble. Reason is exalted when it is abased, when
it is teachable, conscious of its weakness, imperfection and lia-
bility to mistakes. The greatest minds have been the humblest,
and the most extensive knowledge has ever been the result of
the most docile and patient research. And what we object to
in Deists and Rationalistic christians is, not that they reason,
but that they reason ill, — not that they claim a right to form and
to hold fast their own opinions, but that they claim the right to
hold wrong opinions, which is self -contradictory, — ^not that
they thus investigate by reason the evidence of what is true,
but that they attempt, by the finite line of reason, to fathom the
depth of what is infinitely below, to measure the height of what
is infinitely above, and to comprehend the nature of what is
infinitely beyond their reason.
"Matters of pure revelation are immediately from the
instruction of God, therefore most reasonable to be believed,
because most certainly true ; but cannot be believed, otherwise
than He has proposed them, either in manner or degree. From
the insufficiency of reason to guide us in all matters relating to
our final good, appears the necessity of revelation against the
cavils of those who would so exalt nature as to render it alto-
gether needless. And the evidence of its coming from God,
manifests the obligation we are under to receive and obey it.
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ARTICLES ON THE TRINITY. 35
against the atheistical objections of those who would" attempt
by- reason to judge, to comprehend and to reject it, "represent
it as a superstitious contrivance or invention of men. When,
therefore, reason refuses to submit to God's guidance, or assent
to what has all the inward and external marks of truth and
infallible testimony ; when it will deny, only because it cannot
comprehend and fathom the depths of God with its own short
line ; or attempts to give reasons, and accounts for things which
God has not thought fitting to explain ; then it transgresses the
bounds of duty, and instead of a guide becomes a deceiver and
destroyer of those who follow its directions."
It is this arrogance, self-sufficiency, and exalting reason to
an independency upon God, that has been the source of all fatal
error and impiety, and tempted men to revolt from religion and
from God. Such oracles of vain reasoning have all the
doubters and disputers against religion been, since the world
began. The more men have depended upon reason for the
measure of Divine things, the further always have they erred
from the truth. And what this is owing to, we may learn from
the confession of a noble author, Lord Shaftesbury, in the first
class among the despisers of revelation. "There is (says he)
a certain perverse humanity in us, which inwardly resists the
Divine commission, though ever so plainly revealed."
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ARTICLE III.
The Bible, and Not Reason, the Only Certain and
Authoritative Source of Our Knowledge, Even of
THE Existence of God.
The existence of God as an infinite Spirit would we suppose
in a natural and unvitiated condition of the soul, be a primary,
intuitive, and necessary belief, not founded on reason, or induc-
tion, or rationally demonstrated, but assumed and taken for
granted as true. But it is different with man now. His rela-
tion to God is the very one sin has most directly affected, and
God the very subject of which he is most **willingly ignorant."
The idea of an infinite personal God exists throughout Christen-
dom, it exists as an admitted axiomatic fact, not based upon
rational demonstration, but as a truth taken for granted, and
lying at the foundation of all other truths. This belief is
strengthened and confirmed by observation and experience both
of the inner and outer world. This we believe is the true posi-
tion of the idea of an infinite and personal God. It is an
axiomatic principle, the fundamental belief, capable of infinite
conformation, but not of origination, by reason, demonstration,
or proof. This is the position to which the Bible refers this
idea. It is there also assumed — taken for granted — ^authori-
tatively enforced — but not proved. The heavens and the earth
declare but they do not deliver it. They shew forth and pro-
claim, but they do not originate it. The Bible unites with these
in giving evidence of God's existence and working, but it
appeals to man*s nature as adapted to, and requiring the belief
of God as an axiomatic principle. But it is not with this as
with other axiomatic scientific principles. Man as now blinded
by sin and not liking to retain God in his knowledge, does not act
as intuitively in regard to the idea of God, as in reference to
other primary beliefs. He does not intuitively and without any
instruction originate it. The denial of it does involve, as the
denial of other primary beliefs does, absurdity, and impossi-
bility, and contradiction, many even reject the idea, and deny
the object, that is God as an infinite and personal moral being.
The question then is whether in man's present condition, he is
capable without instruction of originating the idea of an infinite
and personal God. We affirm he is not, and my object is to
shew so far is human reason from being able to prove any
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ARTICLES ON THE TRINITY. 37
thing about God which would demonstrate the absurdity of the
doctrine that God in the unity of an eternal Godhead exists in
a trinity of subsisting, relative personalities, it cannot originate
the idea of an infinite God, much less determine his nature. I
wish to bring this subject of God's trinity in unity to the teach-
ing of the Bible, free from any a priori improbabilities supposed
to be credited by a priori reasoning. The existence of God is
believed to be an axiomatic principle, and that God is one, we
believe to be an equally fundamental principle. But these
leave the question of God's triune existence in that unity to be
decided by proper, that is by supernatural evidence. Nay
more, in his present condition, man cannot untaught, even origi-
nate the idea of an infinite personal God and can therefore tell
neither less nor more about the Trinity of that God. All
thoughts of God, at present found in the world we believe
therefore to be consequent upon human instruction, based
either upon a present revelation or upon the traditions of an
original revelation. This position may be established 1, by
showing that the subject is one on which the human mind can-
not prove by reason ; 2, by showing that it never has done so; 3,
that as a matter of fact when left to itself, it never does do so,
and 4, that even now the existence of God is considered by
philosophy to be the insoluble problem, and one to which when-
ever reasoning is applied must be involved in scepticism and
doubt.
"We have also," says the Apostle Peter, "a more sure word of
prophecy, whereunto ye do well that ye take heed as unto a
light that shineth in a dark place, until the day dawn, and the
day-star arise in your hearts." Without entering into the dis-
cussion of the various shades of interpretation to which this
passage of Scripture hks given rise, I would present what
appears to be implied as true in them all. The Apostle had
adduced the miracle of the transfiguration, of which he was an
eye-witness, as an irrefragable proof of the divinity and glory
of Christ and his gospel, and of the assurance of future and
everlasting blessedness. Of all this, the glory with which
Christ was transfigured, — ^the testimony given to him by Moses
and Elias, — and the voice of God openly declaring him to be
his Son, and authoritatively requiring all men implicity to
receive and obey his teachings, — are irresistible proofs. But,
adds the Apostle, strong as is this testimony, and infallible as is
this evidence of the truth and certainty of the things in which
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38 ARTICLES ON THE TRINITY.
we have believed, we have the very word of God conveyed to
us through the instrumentality of holy men of God in every
age of the Church, in those Scriptures which are filled witfi
prophetical and inspired truths. The allusion is therefore to
the entire Scriptures, both of the old and new Testaments.
These Scriptures were "all given by inspiration/' as is
attested by miraculous and prophetical evidences, that is, by a
supernatural power, and a supernatural wisdom and foreknowl-
edge, which imply omniscience, and omnipotence, and omni-
presence. They are not, therefore, the result of private or
uninspired disclosure, impulse or discovery. They did not
originate from the intuitive or rational powers of the human
mind. The Prophets were, as Bishop Horsley states it, neces-
sary agents, acting imder the irresistible influence of the omnis-
cient Spirit, who made the faculties and the organs of those
holy men the instnunents for conveying to mankind some por-
tion of the treasures of his own knowledge." All the informa-
tipn, both as to doctrine and duty, contained in the Scriptures,
is the result of supernatural or divine influence, and is, there-
fore, as indisputably the Word of God, as the voice from "the
excellent glory heard upon the holy mount."
To those Scriptures, therefore, we are required to "take
heed," as being ail "profitable for" the infallible communica-
tion of "doctrine" and knowledge of duty. In the midst of
that obscurity and darkness which envelope the limited range
of human reason, and the ignorance and inability to compre-
hend divine things, even when revealed, in which sin has
involved the understandings of men, revelation shines as a
light in a dark place, to instruct and guide, and is completely
fitted to direct into all truth and all duty, the otherwise bewil-
dered inquirer. While he who trusts to his own, or to human
reason, is like the mariner without chart, compass or anchor,
driven about by every wind of doctrine, and "never in one
stay," he who takes heed to this divine light, possesses both a
divine compass, chart and anchor, which are "sure and stead-
fast," and by which he is made "wise unto salvation."
And what is more : the evidences by which the Scriptures are
found to be the only and infallible rule of faith and practice,
bright, and burning as they now are, are ever increasing.
Events which, at the time the Scriptures were in their several
parts written, were in the womb of time, have many of them
come forth, and many more shall yet be brought into existence,
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ARTICLES ON THE TRINITY. 39
giving by their testimony increasing magnitude and effulgence
to this radiant light of Divine truth. Monuments silent for
ages, and ruins buried for thousands of years from the notice
of mankind, are now vocal, and coming forth from the tomb
of their supposed oblivion, are proclaiming, as with the united
voices of all past generations, the truth, and certainty, and
inspiration of the Scriptures. Even now, the day has but
begun to dawn, and the day-star to arise upon our hearts, and
this evidence and attestation to the Scriptures, as the word of
God, shall shine more and more, until the unclouded blaze of
perfect conviction shines with noon-tide brilliance on every
darkened mind of man.
It is thus that the Psalmist also, describes the word of God,
— fully developed in the gospel, of his Son, — as being the true
light imaged by the light of the natural sun. Like the sim, it
is intended for all men, adapted to all, and to be commtmicated
to all. It is the only source of real, certain, and infallible
truth, on all subjects superhuman and divine. There is no
speech nor language, where its voice is not, or is not to be
heard. In its light alone, we see light, and destitute of it,
millions "sit as in the region and shadow of death," and "perish
for lack of knowledge." This word of God is, and it alone is,
perfect to restore the soul from error to truth, from sin to
righteousness, from doubt to certainty. It alone convinces of
sin, holds forth a Saviour, is the means of grace, a rule of
conduct, a standard of faith, a source of wisdom, unveiling to
the darkened vision of reason the wonderful nature, and works,
and ways, and will, and worship, and purposes, and mercy, of
God, and thus enlightening the eyes.
To be a christian, then, is to believe that Moses and the
prophets, Christ and his Apostles, were endued with divine
authority to teach all that they taught, and enforce all that they
enjoined, and that God will verify in this world, and in the
world to come, all that they have foretold, — it is, in short,
cordially and with our hearts, to believe and act upon the truth
that the Scriptures are the only rule of our faith and practice,
of our hopes and fears, and that to add to, or take from, to
modify or exchange any of their truths, is to endanger the
only "foundation which God has laid in Zion."
In what relation, then, does reason stand to Scripture and
Scripture to reason? To perceive this with clearness, let us
remember what has been determined concerning reason. Rea-
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son is that intelligent nature by which man is capable of think-
ing,— of discerning the relation of cause and effect, — of receiv-
ing and distinguishing testimony, — of weighing evidence, — of
forming opinions,— of attaining knowledge,— of becoming
acquainted with what is duty, — ^and of acting upon it imdcr a
sense of deep and solemn responsibility. This reason, we have
seen, is limited in its capacity, by its own finite nature, and in
its field of observation and experience by the senses, to which,
as inlets of sensation and organs of perception, it is at present
allied. What is beyond this sphere, reason can only know by
testimony, or remain ignorant of altogether, as is the case in
reference to a great part of the things by which it is sur-
rounded, and universally, as it regards their essences. Of
course, this must be much more evidently and necessarily the
case, as it relates to all things spiritual, supernatural and divine.
This is an unknown region, which, like the terra incognita of
earth, can only be surmised and conjectured, but of which we
can have certain knowledge only so far as our actual observa-
tion and discovery in the one case, and actual testimony in the
other, really exjend. Both may be, to a certain extent, compre-
hensible by reason, when the means of judging of their exist-
ence and attributes is brought within its reach. In both, there
will be much to be believed, as, for instance, the essense of
things, which, with its present capacity, it never can compre-
hend. The belief, in regard to both, of all that is proved to be
true, is most reasonable, and the attempt to explain or to dog-
matize upon what is not proved or revealed, or comprehensible,
is most unreasonable and absurd, yea, most sinful and impious.
But reason is not only limited. It is imperfect. It is not
infallible. It is not omniscient, nor are its bodily organs abso-
lutely perfect. It is, therefore, liable to misapprehension, per-
version and mistake. To err is human. Infallibility is the
prerogative only of Divinity. This imperfect and limited
nature characterizes man as a creature "made a little lower
than the angels," and not merely as a fallen and sinful creature.
Adam, in Paradise, needed, and received, and rejoiced in, the
instruction, guidance and holiness, imparted to him by his all-
gracious and merciful Creator.
But now, man is a fallen and sinful, as well as a limited and
imperfect being, and the Divine communion, holiness, and guid-
ance, originally imparted to him, are, by his own sin, with-
drawn. As it was in God's light man's reason saw perfectly.
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holily and wisely, so, when that light is withheld, reason is left
to its own feeble imperfection, and sees but dimly. A disor-
dered heart ever enveloping it in a misty haze, it is seduced into
error, mistakes truth for falsehood and falsehood for truth,
regards evidence with attention or inattention, and investigates
it thoroughly or imperfectly, according to the wishes of the
heart. The understanding is itself darkened, and it will not
come unto the light.
Thought
Precedes the will to think, and error lives
Ere reason can be bom. Reason, the power
To guess at ri^ht and wrong, the twinkling lamp
Of wand'ring life, that winks and wakes by turns
Fooling the follower betwixt shade and shining.
While this limited, imperfect and perverted character of
human reason has been manifested in every department of
knowledge, it has been most lamentably exhibited in all
inquiries into things divine. This was to be expected. These
things lie beyond the field of sensible observation, experience
and proof. We know not what life is, or what the soul is, or
what spirit is, or how these act upon matter. And if thus
ignorant concerning ourselves, and of what is within us, and
constitutes ourselves, how can we know or comprehend that
great Spirit who is infinite, eternal, omniscient, omnipresent,
and omnipotent ! How God, thus infinite, can be good, and yet
man evil, — ^how God can be gracious, and yet man miserable, —
how man can be free, and yet absolutely dependent, — how all
things past, present and to come, can be present to God*s
knowledge, power, wisdom, and government, and yet the liberty
of second causes remain unhindered, — ^these are difficulties,
arising, not from revelation, but from the nature of things as
they exist, and which, independently of revelation, reason has
found to be incomprehensible, and the source of endless specu-
lations and contradictory theories.
In thoughts more elevate sages have reasoned high
Of Providence, foreknowledge, will, of fate, —
Fixed fate, free will, foreknowledge absolute ;
And found no end in wandering mazes lost.
Whether human reason by its own unaided powers could
ever have attained to the knowledge of God's being, attributes,
or providence, or of man's future destiny in a world to come, or
of the true origin of man's present contrarieties of feeling,
character and judgment, or of the way in which the fears of
death, and of evil after death, and of evil during life from
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42 ARTICLES ON THE TRINITY.
some invisible and unknown powers, could be appeased or
removed, — this I say is a question which cannot possibly be
determined in the affirmative, and must, I would think, be
decided in the n^ative. It cannot be proved that human rea-
son unassisted, could discover the truth on these points, and for
this simple reason, that human reason never has been without
assistance. In the beginning it had the instruction given by
God, actual communion with God, and knowledge of Him, of
itself, and of its relations to Him. From the first moment of
man's fall, reason was assisted and instructed by the remem-
brance of what was already known, and by a present and per-
manent revelation of God's purposes and plans for man's
redemption, — ^the necessity and nature of divine worship, — ^a
coming Saviour, and of the salvation and everlasting life to be
obtained through Him. And at sundry times and in divers
manners, God has replenished and renewed, and increased the
light and knowledge thus originally, and always enjoyed. The
traditionary rays of this light shining amid the darkness of
human ignorance ever increasing as sin obscured what existed,
have been preserved by every nation and kindred, and tongue,
and tribe, and people, under the whole heavens. To many
there was superadded the direct or indirect light of a positive
and present revelation. And to all there were "the invisible
things of God clearly imderstood by the things that are made,"
when — with the knowledge of God and the disposition to know
of God — ^these were carefully examined. It was with all this
light and assistance, and with more or less knowledge of the
Hebrew Scriptures that the ancient philosophers and sages
wrote and spoke what they did on these points. In all that was
dark, contradictory and obscure, we see the imperfections,
vanity, and perversions of human reason, and in all, in them
that was accordant to the truth, we see the reflected light of an
existing, or of a traditionary revelation.
Any true, certain and assured knowledge on these subjects,
the world by all its wisdom never has attained. What God is,
was the question which, the longer "the wisdom of this world"
took to answer, the more impossible the answer became. All
that philosophers could discover with certainty was what
Socrates, the wisest of them, avouched as the great attainment
of human wisdom, that God was incomprehensible and that
man knew nothing. They all confessed and lamented their
ignorance of these things. Plato was sensible of the depravity
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of human nature, acknowledged the want of a divine guide and
earnestly desired such assistance to lead him to the truth. He
compared the present condition of the soul to the statue of the
sea-god Glaucus, which was partly broken with the waves, and
almost covered with shells and stones and weeds. The mind at
present, he says, "knows things but as in a dream, and in reality
is ignorant of every thing;" and he affirms that he never met
with a man who knew what virtue was. The ancients, too,
referred all their original knowledge of divine things to the
Gods, and to a primitive revelation from them. And when the
Athenians inquired of Apollo, as Cicero informs us, what reli-
gion they should profess and hold, the oracle answered, "That
of their forefathers." And since these were contradictory and
various, they inquired again, which, and were answered, "The
best." Even when Thales, Plato, and others, imported among
them the purer ideas they had derived from their intercourse
with nations in contact with the Jews, reason could not even
receive, understand and conform to them. It heard the words,
but attached to them no clear and certain ideas. Even Plato,
therefore, represents himself as wandering upon the sea of
truth, having no certain port to which to steer, no pilot to guide
him, and ever tossed about like the waves. And thus we find
even in the days of the Apostles, when Paul visited Athens, one
of the most prominent objects was a statue "to the unknown
God."
"The whole voice of antiquity agrees in this, that the knowl-
edge of the first cause is a gift of the gods to men." Even
Celsus concluded "That a divine Spirit descended to acquaint
the ancient sages with those divine truths they taught the
world." And Jamblichus asserts, "That our weak and frail
nature possesses nothing of this knowledge as natural to it."
This one thing is certain, that the earlier we go in our
inquiries into the notions of a God among any nation, the
clearer they are found, because nearer, we believe, to the origi-
nal light and purer reflection of revelation. The invariable
effect of philosophy and human reason therefore, has been to
confusi these ideas to bring men into a state of practical athe-
ism, or at least of scepticism.
Even the more profound thinkers of the Alexandrian school
frankly acknowledged the impossibility of a proper proof of
the existence of God.*
♦See Hajfcnbach's Hist, of Doctr. vol. i. p. 90, and Clem, of Alex., Strom.
▼. 12, p. 695; ib. in cake et. 696; Strom, iv. 25, p. 635; Likewise Origen
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44 ARTICLES ON THE TRINITY.
Such was the result to which human reason among the most
intellectual and refined nation of the ancient world, and aided
too, by all that genius, philosophy, the traditions of primitive
revelation and scintillations from existing revelation, could
attain. "The world by all its wisdom knew not God."
If from the ancient we turn to the modern world, we find,
just as surely as philosophers discard the light of divine reve-
lation,— ^though their minds are brightened by its influence and
their moral code is deduced from its pages, — ^that nevertheless
they run into ail the vagaries of rationalism, of transcendantal-
ism, of pantheism, of the worship of genius, or on the other
hand, into the depths of superstition.f
Even as to the existence of God, it is a question of great
doubt, whether reason, entirely unassisted, could demonstrate
contra als. viii, 42 ; (opp. T. J. p. 725,) maintains, in reference to the saying
of Plato, that it is difficult to find God. Even the notions of the heathen,
concerning the immortality of the soul, were founded on tradition ana
corrupted by philosophy, as may be seen in Leland's Necessity of Divine
Rev. vol. ii, pt. 2, ch. 7, p. 107.
tDr. Marehold, the celebrated antagonist of Strauss, in his treatise on
Vaticination, S 4, remarks, after enumerating the various points in which
all religions coincide with one another and with revelation, — ^"I say, we
are constrained, without reerence to the holy volume, to adopt the sentiment
that the supposition, prevalent for better than a century, of a natural religion,
so called, is utterly false, and that all religions have proceeded from
a common fountain, viz: *from the name of Uie Lord,* which, when for-
gotten, righteous Abraham proclaimed again, and therefore as the human
race manifests such harmonious doctrines, sages, and customs, as we have
shown above, it likewise follows that, whenever in these doctrines sages
and customs appear irrational to subjective reason, when torn from mediate
experience, has to be acknowledged as rational, because there exists no
function in the human mind capable of producing from itself the same
religious representations and figures in all ages, all localities, and among
all nations. The great minds among the heathen have, at least in part,
felt, and humbly laid hold of this truth, that all the talk of subjective
reason leads to no result. They therefore adhered to tradition, i. e. to
what had been given them, though it had become ever so dim and imper-
fect.. Hence Socrates sajrs, in the Gorgias of Plato, that he did beli€|.ve
the sages of a spiritual world from tradition alone; and in Cicero's work,
D natura Deorum, lib. Zd cap. 17, Gotta answers another philosopher, who
had undertaken to demonstrate to him the existence of the gods by argu-
ments drawn from reason : "This single argument suffices me that our
ancestors have delivered to us the faith in the immortal gods.
Thus the individual idea, "God," which we meet with among most
nations of the earth, does not yet permit us to prove the real existence of
God, and to infer hence the rationality of the idea, as the ancient philoso-
phers, an Aristotle, a Plato, a Cicero, and others, believed ; but this his-
torical proof of the existence of God, derived from the unanimous assent
of all nations, has in later times been almost unanimously rejected, since
we have become better acquainted with the earth and its inhabitants than
the ancients were. In this article we agree with our modem philosophers,
inasmuch as the idea of God was very indefinite in antiquity, and only
admitted the adoption of something higher than man. But the view
changes materially, if we consider this general belief of nations as some
original revelation, which we shall have to do, so soon as we reflect on the
further connecton of their other religious traditions and views with our
biblical revelation. — Whitaker's Southern Magazine, Aug. 1852, p. 122,
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ARTICLES ON THE TRINITY. 45
this great truth with any certainty. We see, it is true, in all
the works of God, evidences of order, wisdom, and design,
from which, by an intuitive principle or power of mind, we
infer that there must be a wise and intelligent Being who
ordered and designed them all. The events of life, the provi-
dence and protection manifested towards all creatures, also
lead the mind to the contemplation of a Being "distinct f rc«n
nature, who conducts and determines what seems to us acci-
dental," and who is a Governor as well as an Architect. The
consciousness of a something within us, which thinks, feels,
reasons, plans, desires, and loves, leads us still further to believe
that there must be a conscious, personal, benevolent, and all-
wise God. The sense in man of right and wrong, of the evil
of the one and the propriety of the other, of their desert of
approbation or disapprobation, rewards or punishments, and
the consequent emotions of self-condemnation, or approval, of
hope, and fear, joy or sorrow, these feelings in our nature also
lead us, irresistibly, to believe in a God who is the Governor
and Judge of men, and who, as He has the power, has also the
will to punish or reward, according to the actions of His crea-
tures.
Such are the sources from which human reason, guided by
all the light which science, education and revelation, can throw
around it, derives its proofs of the existence of God. And
undoubtedly, the premises are sound, and the conclusions most
rational. But at the same time, it must be admitted, that these
arguments require for their appreciation, a very close and rigid
analysis, a very candid and impartial inquiry, and a perfect
freedom from prejudice and disinclination to the truth.
There are also, it must be admitted, many difficulties, doubts
and objections, which present themselves to every one of these
conclusions, — "doubts and perplexities which," it is admitted,
by one of the ablest reasoners upon the subject,* "the mind
mt^st entertain but which it feels that it cannot solve''
"When," he adds, "the mind is fixed on any one of these groups
of arguments, to the exclusion of the others, the conception
becomes limited, partial, and so far, erroneous."t
Beliefs which invariably exist, are those which both ration-
ally and of necessity, we must adopt as primary and funda-
mental facts, and when it is impossible for us to conceive the
♦Dr. McCosh on the Div. Govt., p. 12.
tDo. Do.
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46 ARTICLES ON THE TRINITY.
n^;ative of such beliefs, we have the highest evidence that they
do, and must invariably, exist-J Such truths we must regard
as the necessary result of the operation of the human mind in
its relation to the external world, and to all impressions made
upon it from whatever source.§
Now, if, as we may assume, this is the only certain criterion
of a belief which is tmiversal and necessary to the human mind,
then it will follow that the existence of a God is not such. It
is not universal, since nations have been foimd so sunk in bar-
baric ignorance as not to possess it; since it is only found to
prevail in so far as a good degree of general intelligence and
traditional knowledge are found to exist ; and since when it is
found to exist it is not manifested in any imiform belief, as is
the reality of the existence of an external world, but in many
various modes. And as we can easily conceive of the negation
of such a belief, and many philosophers have rejected, and do
now reject this belief, we have the most assured evidence that
this belief is not universal, or one which the human mind must
logically, or of necessity, admit, by any inherent and imin-
structed power within itself. In other words, the belief in the
existence of a God is not found upon a priori, but upon a pos-
teriori, evidence.
It is further to be remarked, that the predominating charac-
ter of the present philosophy in France and Germany, and, to
some extent, in all ages and countries, is and has been atheisti-
cal, either resolving itself into Pantheism, that is, making
nature God and God nature, or denying God altogether, and
reducing all events to fate, or to unalterable mechanical laws.
In Germany philosophy has either utterly scouted revelation,
or It has rejected as a mere form, the text of Scripture, and
aimed at creating 2l new Christianity, a new religion, by its own
power. In it, therefore, we see what the human mind is capa-
ble of when left to itself, even under the guidance of genius.
"What had they been doing for twenty years? They had
attacked with a sort of phrenzy all the principles on which rest
religion, morality, the family, the State, the civil law. Not
tif there be, as Mr. Mill holds, certain absolute uniformities in nature ;
if these uniformities produce, as they must, absolute uniformities in our
experience ; and if, as he shows, these absolute uniformities in our expe-
rience disable us from conceiving the negations of them ; then answering
to each absolute uniformity in nature which we can cognize, there must
exist in us a belief of which the negation is inconceivable, and which is
absolutely true.
§See Art. on the Universal Postulate, in the Westminster Review,
Oct. 1853.
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ARTICLES ON THE TRINITY. 47
only had they abandoned Christianity in their audacious theo-
ries, they had denied the existence of the living God, man's
liberty and responsibility, the immortality of the soul, and
preached the most hideous pantheism with all its conse-
quences." Even now, the prevailing philosophy is a pantheistic
perversion of the terms of Christianity.
It is, therefore, very doubtful, whether human reason, if left
entirely unassisted, could ever have arrived at any definite,
fixed, or certain knowledge even, of the existence of God.
The existence of atheism, says John Randolph, in his cele-
brated letters to H. St. G. Tucker, Esq., published in the Wash-
ington Union, by Septimus Tustin, has been denied, but I was
an honest atheist. Hume began, and Hobbes finished me. I
read Spinoza and all the tribe. Surely I fell by no ignoble
hand. And the very man ( ) who gave me Hume's "Essay
upon Nature" to read, administered "Beattie upon Truth," as
the antidote — Venice treacle against arsenic and the essential
oil of bitter almonds — bread and milk poultice for the "bite of
the cobra capello."
Had I remained a successful political leader, I might never
have been a christian. But it pleased God that my pride should
be mortified; that by death and desertion I should lose my
friends ; that, except in the veins of a maniac, and he too, pos-
sessed "of a child by a deaf and dumb spirit," there should not
run one drop of my father's blood in any living creature besides
myself. The death of Tudor finished my humiliation. I had
tried all things but the refuge to Christ, and to that, with
parental stripes, was I driven. Often did I cry out with the
father of that wretched boy, "Lord I I believe — ^help thou mine
unbelief ;" and the gracious mercy of our Lord to this wavering
faith, staggering under the force of the hard heart of unbelief,
I humbly hoped would, in his good time, be extended to me
also.— St. Mark, vii : 17-29.
"Throw Revelation aside, and I can drive any man by irre-
sistible induction to atheism. John Marshall could not resist
me. When I say any man, I mean a man capable of logical
and consequential reasoning. Deism is the refuge of those
that startle at atheism, and can't believe Revelation: and my
, (may God have forgiven us both,) and myself used, with
Diderot & Co., to laugh at the deist ical bigots who must have
milk, not being able to digest meat. All theism is derived from
Revelation — that of the laws confessedly. Our own is from
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48 ARTICLES ON THE TRINITY.
the same source — so is the false revelation of Mahomet ; and I
can't much blame the Turks for considering the Franks and
Greeks to be idolators. Every other idea of one God that
floats in the world is derived from the tradition of the sons of
Noah handed down to their posterity."*
So much for the question of the existence of God, a truth
which, while it is most agreeable to human reason, requires the
light of revelation to present it clear and evident to the eye of
reason, and to enable that eye to see the invisible things of God,
"even his eternal power and God-head, by the things that are
made."
Nature, and time, and earth, and skies,
God's heavenly skill proclaim ;
What shall we do to make us wise
But learn to read thy name!
To fear thy power, to trust thy grace,
Is our divinest skill :
And he's the wisest of our race
That best oDeys thy will.
But we may bring this question to the test of experiment.
As all the knowledge of God found among men may be
accounted for by an original divine teaching and communicated
knowledge, to which even language itself must, in all proba-
bility, be ascribed, this knowledge is no certain proof of what
unassisted human reason can attain.
But there are and have been human beings who, by the want
of the powers of speech and hearing, have been cut off from
the instruction of their fellow men, and left to the powers of
their own natural understanding. What, then, I ask, is the
fact in relation to them?
We will present an account sent by Mr. Fellebien to the
Academy of Sciences at Paris, and printed in their Memoirs,
by which is fully evinced the absolute incapacity of man, unin-
structed, for making or thinking of any relipon.f The son of
a tradesman in Chartres, who had been deaf from his birth, and
consequently dumb, when he was about twenty-three or twenty-
four years of age, began on a sudden to speak, without its being
known that he had ever heard. This event drew the attention
*Mr. Charles Rosenkrantz, a distinguished disciple of Hegel, has pub-
lished two books, one entitled "The System of Science," and the other "My
(Reform of Hegel's Vhilosophy." He admits that the opinions of his
master, interpreted by ignorant or rash scholars, have favoured the mate-
rialist tendencies of our age. He avows, also, that Hegel errs in trying to
form an idea of the mere force of human intelligence, of the Infinite and
the finite, God, man and the universe.
tSee The Scholar Armed, vol. i: p. 180, 181.
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of every one, and many believed it to be miraculous. The
young man, however, gave a plain and rational account, by
which it appeared to proceed from natural causes. He said,
that about four months before, he was surprised by a new and
pleasing sensation, which he afterwards discovered to arise
from a ring of bells : that as yet, he heard only with one ear,
but afterwards a kind of water came from his left ear, and then
he could hear distinctly with both; that from this time he
listened, with the utmost curiosity and attention, to the sounds
which accompany those motions of the lips, which he had
before remarked to convey ideas from one person to another.
In short, he was able to understand them, by noting the things
to which they related, and the action they produced. And
after repeated attempts to imitate them when alone, at the end
of four months he thought himself able to talk. He therefore,
without having intimated what had happened, began at once to
speak, and affected to join in conversation, though with much
more imperfection than he was aware of.
Many Divines immediately visited him, and questioned him
about God, and the soul, moral good and evil, and many other
subjects of the same kind; but of all this, they found him
totally ignorant, though he had been used to go to mass, and
had been instructed in all the externals of devotion, and mak-
ing the sign of the cross, looking upwards, kneeling at proper
seasons, and using gestures of penitence and prayer. Of death
itself, which may be considered as a sensible object, he had very
confused and imperfect ideas, nor did it appear that he had ever
reflected upon it. His life was little more than animal and
sensitive. He seemed to be content with the simple perception
of such objects as he could perceive, and did not compare his
ideas with each other, nor draw inferences, as might have been
expected from him. It appeared, however, that his under-
standing was vigorous, and his apprehension quick ; so that his
intellectual defects must have been caused, not by the barren-
ness of the soil, but merely by the want of necessary cultiva-
tion.
The case of this young man was not peculiar. What was
true of him is true of every human being bom in his circum-
stances. An individual who is cut off by total deafness and
speechlessness from all instruction, is destitute of the knowl-
edge of Go<l, and incapable, by any exercise of his own reason,
even with all the phenomena of the heavens and the earth
4— Vol. IX.
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50 ARTICLES ON THE TRINITY.
before him, of finding out God. His mind is a blank, in refer-
ence to all things supernatural and divine. The power of
consciousness, the principle of causation, and the faculty of
judgment, fail to lead him up from "the things that are made,"
to "the invisible things, even the eternal power and God-head"
of Him that made them. It is only when, by the wonderful
genius of modem philanthropy, he is brought into communica-
tion with other minds, with the fact of the existence of God,
and with the evidences by which that fact is proved, that his
mind is aroused to the deep and powerful conviction of this
truth Such is the invariable and imiversal fact.*
Here then is a test, and the only test, we believe, of the real,
intuitive, unaided, and uninstructed ability of human reason,
to arrive at the certain knowledge of the existence of God. The
inference from it, therefore, is, that while this truth commends
itself to the intuitive powers of human reason, when brought,
with its evidence before them, that, nevertheless, reason alone,
unaided and uninstructed, is incapable of arriving at the sub-
lime truth, that there is a God, who is a Spirit, infinite, eternal
and unchangeable in his being, wisdom, power, holiness, justice,
goodness, and truth.
Nay, more. We may venture to bring this question to the
standard of reason, even in christian lands. For, in the very
bosom of Christendom, how many are there, in the lanes and
alleys of our cities, in our woods and forests, in mines and
cellars, and among the young, ignorant and vicious every where,
who are "without God," and "atheists in the world." "Talk,"
says Locke, "but with the country people, almost of any age,
♦The following communication is from Dr. Howe, the celebrated Teacher
of Laura Bridg^man, the deaf, dumb and blind mute, written in reply to my
inquiries on this subject:
"Boston, Feb. 26, 1853.
Dear Sir, — I send you such of our Reports as I can lind which mention
the case of Laura Bridgman. You know it was laid down by Blackstonc,
and generally received as true, that a person born deaf and blind must
necessarily be an idiot. Laura Bridgman was the first person who found
her way out of the dreary isolation into the light of knowledge, and into
communion with her fellows. By the way she came, others have followed ;
but it may safely be said that deaf and blind children would remain in
idiocy, and of course in ignorance of the existence and attributes of God,
unless their faculties are developed by special instruction. Laura's case
proved very clearly the innateness of the capacity for religious ideas : for,
without such capacity deeply seated in the moral nature, our instructions
mifrht have as well been given to a dog.
You will find some remarks germane to the subject of your inquiry, in
some of the accompanying Reports.
If I can be of the slightest use to you in any way, please count upon my
readiness. Faithfully yours, S. G. HOWE.
Rev. Dr. Smyth,"
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and with young people, almost of any condition, and you shall
find that though the name of God be frequently in their mouths,
yet the notions they apply this name to, are so odd, low and
pitiful, that no body can imagine they were taught by a rational
man."* Man, with all his searching, cannot find out his own
spirit which is in him : and how then can he find out the Great
Spirit, who is infinitely above and beyond, in His invisible and
unapproachable greatness! He needs that one should teach
him wherein be the first principles of the oracles of God. He
is a babe, and has need of milk. His reason, therefore, should
be employed, — ^not in the vain attempts to penetrate the clouds
and darkness which are round about the Deity, but, renouncing
all imaginations of his own, in following that light which has
shone forth from God's shrouded glory, and which alone
reveals any part of His ways.
Such has, we may venture to say, been the prevailing doctrine
among the ablest writers in the christian church. These have
ever maintained that the great principles of what is called natu-
ral religion, could never have been represented to the human
mind, nor known by man, if God himself had not first taught
them, and if they had not been preserved by a traditional, or an
existing written revelation. This is perfectly consistent with
the fact, which they also believed, that reason is an innate,
natural faculty, for knowing the truth, and distinguishing truth
from error, when that truth and its evidences are fairly and
fully brought before it. The existence of God, like all other
truths of natural religion, when thus represented to the human
mind, is rationally demonstrable and intuitively believed, and
can be proved to the intellect and become a part of its intuitive
inherent beliefs. But, until thus represented to the mind, we
only maintain the approved sentiment of Christendom, in main-
taining that man has not and cannot find out for, and by him-
self, any truth which respects things supernatural and divine.
And if any parties should object to this conclusion, it ought not
to be the Unitarians, since it was held by the fathers of their
theology. Socinus says, "that to man naturally and by his own
reason or mind, there is no rooted, settled, or self-originated
opinion of the Deity." Ostodorus, his fellow believer, says
also, "what men know of God they do not derive from nature,
neither from the consideration of the creation, but from
♦Essay L. 1 ; c. 4 : § 16.
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instruction, since from the beginning God communicated the
knowledge of himself to men."*
The question then recurs, what is the relation of human rea-
son to the Scriptures ? In this controversy, it is not my busi-
ness to prove the inspiration and authority of the Scriptures.
I have said enough to show the necessity of revelation to the
discovery and knowledge of divine things. But, as I am argu-
ing with professed christians, I may, at present, assume that
the Bible is proved by the evidence of miracles, of prophecy, of
history, and of traditions, by its own nature and claims, and by
its own self-commending power for the salvation of every one
that believeth, to be the testimony of God, that is, inspired
TRUTH.
To perceive then, at once, what I apprehended to be the office
of reason in reference to the Scriptures, I will introduce the
following parable if
A king sends one of his officers to a province, with authority
to govern it in his name After a time, this Governor allows
himself to be ensnared and perverted by a faction. Hence the
affairs of the province are very badly administered, and all
things are thrown into confusion. The sovereign being well
apprised of all that had happened, and perceiving that the gov-
ernor had not the wisdom and firmness, the exertion and
authority requisite for remedying the disorders of the province
and restoring it to peace, sends a deputy extraordinary, and
gives orders to the governor to submit himself entirely, to this
deputy, and to take no measures without his direction. The
governor's first duty is to ascertain whether the superior min-
ister be really sent by the king ; for, unless he have satisfactory
evidence of this, he would be guilty of treason in yielding to
the stranger the authority which his sovereign had committed
to him. But when he sees the sign manual, and the other
unquestionable attestations of the royal commission, he imme-
diately delivers up all his own powers to the deputy, and sub-
mits, in all respects, to his arrangements and decisions Now,
if I should ask, from whom does the deputy hold his authority
over the premises ? From the king, who sent him, and whose
commission, signed and sealed, he has in his hand, or from the
governor, who, on the production of those. documents, received
him with due honor and acknowledgment? Every man of
♦Socinus Prjelect. c 2 ; Ostodorus Instit. pp. 1 and 10, quoted on De
Gols' Vindec. p. 361.
tFrom Werenfils, a German writer, in Smith's Messiah, vol. i: p. 83.
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common sense will say, from the king, surely ; for, to suppose
the other would be absurd.
The application of this parable is plain. The gracious and
almighty God has given reason to man for the guide of his
conduct through life. But reason has submitted to be cor-
rupted by sin, and man, therefore, is fallen into a state of
extreme misery. God, of his infinite goodness, has had mercy
upon man, and, seeing the insufficiency of reason to restore
him from his fallen state, and to deliver him from his misery,
has sent revelation, and has given orders to reason to yield
obedience, and to take no part in directing the conduct of man,
except what revelation may assign. What then, has reason to
do in this case ? First of all, she must examine whether this,
which claims to be a revelation from God, is, indeed, such ; for,
if she have not satisfactory evidence of this, she cannot, with-
out criminal rashness, surrender her own authority, which the
Creator had invested her with for the government and guidance
of man. But, as soon as she is satisfied, from indubitable
proofs, that this is, indeed, a divine revelation, she yields with-
out delay, and if reason be indeed, rational, submits herself
entirely, to the Word of God.
Against Fanatics, Romanists and Deists, we contend there-
fore, for the full and proper use of reason, in reference to all
revealed, just as necessarily as in regard to all unrevealed,
truth. The right and duty of judging for one's self is far
more important and imperative in religion, than in anything
besides. All the life, and power, and personal benefit of reli-
gion, consist in that inward conviction, and full persuasion of
mind, which can arise only from examination and the blessing
of God, sought and obtained by prayer. It is to the under-
standing of every man the Bible addresses its proofs. Faith
in the Word of God, is the assent of the understanding to the
testimony of God upon the ground of His veracity, and
wrought in us by the assistance of His holy Spirit, whose office
it is to guide into all that is truth. Faith, therefore, is more
certain than every other kind of belief, because the testimony
of God in Scripture, is more certainly true than the conclu-
sions of imperfect reason, founded upon the fallible evidence
of our own observation, or the equally fallible testimony of
man. Faith and the convictions of mere reason, are not, there-
fore, opposite, but the same, the one being produced by the
infallible testimony of God brought home to the mind by the
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infallible Spirit of God, and the other being produced by the
testimony of our own senses and the observation of our fellow-
men, brought home to the mind by its own exertion, or by
instructions from others. Faith, therefore, as it is the highest
reason, is also the highest duty, because, as submission to the
testimony of God in his word, is as reasonable as submission to
the testimony of God in his works, and as God never requires
faith without sufficient evidence that the testimony on which it
is to rest is really his, unbelief is inexcusable impiety, since it
makes God a liar, and his word untrue
Whatever God says is, and must be, true : this is the princi-
ple of faith, and this is the principle of all reason. No reason
can make us doubt God*s veracity, whether we find him leading
us to the knowledge of what is true by the senses he has given
by the reason he has implanted in us, by the intuitive and neces-
sary beliefs to which that reason impels us, by the things he
has placed around us, or by things he has been pleased to reveal
to us. The office of reason, therefore, is to call to its aid all
the powers of mind, and all the evidences within its reach, and
thus to assure itself that God speaks, and to understand what
God has spoken. Being satisfied by those evidences of
miracles, prophecy, and the power of its truth, that the Bible,
and that every part of the Bible, is the testimony of God, con-
veying to us, by whatsoever way inspired, his truth, then
reason is called upon to apply to that human language, in which
God has spoken the laws of interpretation applied to all other
human language, and by their honest and faithful application
to interpret the Bible. In this way reason discovers what the
sacred writers really meant to declare as true. Reason having
the evidence before her of what is really the truth God testifies,
is bound by her own necessary and intuitive belief to acquiesce
in that testimony, and to receive that truth, without presuming
to call in question the propriety of the words in which it is
delivered.
Here the office of reason ends, except so far as to explain,
illustrate, vindicate, and contend earnestly for the truth. Rea-
son is, therefore, the interpreter, and not the legislator or
judge of the Bible, as she is of all truth. She is, indeed, a
judge, so far as to know what the evidence proves to be testi-
fied as true, but not further. This would be intolerable
temerity, since whatever is from God must be certainly true.
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and whatever God commands must be infallibly right, and our
duty. This surely, is the true office, use, and dignity of reason.
Is not this all that reason does, or can do, in regard to the
truth of God, in nature ? It is but few of the facts or truths in
nature, whose operation it can comprehend. What it does
comprehend is the qualities or attributes by which things are
distinguished and arranged.
Innumerable things are, however, believed in as true and
real, which are, in their nature, purpose, and laws, altogether
incomprehensible. The fixed principles and classifications of
science, are constantly modified by new discoveries, which
prove the fallaciousness of pre-existent theories. Many things
also, which are exceptions to general laws, and therefore,
apparently, in contrariety to what is true, are, nevertheless,
believed to be true. And thus, even in mathematical science,
the same principles of reasoning require us to believe that two
lines not parallel must, ultimately, form an angle, and yet, that
in the curve called the asymptote, its lines are ever approximat-
ing, and yet, will never meet. Incomprehensibility, therefore,
and apparent contrariety to other truths, or to what may be
regarded by us as truths, is no test of what is really true.
How much more must this be the case in the whole region of
things supernatural, in all that relates to God, and the relations
between God and man, time and eternity? God himself, is the
most incomprehensible of all things. His being and nature, are
as high above our possible comprehension as are the heavens
above the earth. God's providence and procedure being
founded upon his own omniscient and eternal knowledge of all
things, and of all that would follow from every kind of creation,
every kind of providence, and every action of every creature,
including the free agency of men, is founded, evidently, upon
reasons infinitely beyond our possible comprehension. These
things are not only unknown, but they are beyond the possi-
bility of being known by us. They imply for their knowledge
the same eternity, omniscience, omnipresence, and infinite
almightiness, which can order and direct them. In all his deal-
ings with man, God must also, of necessity, have regard to the
whole duration of human things, the whole race of mankind,
the whole order of human changes and events, the whole com-
bination of all the causes of human tempers, all the actions of
free agents, and all the consequences of his own action upon all
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the interests of every portion of the universe, in all the eternity
that is to come.
A child, therefore, might as reasonably attempt to grasp the
knowledge, and perform the functions of an arch-angel, as for
finite reason to discover, comprehend, or judge the truth or
reasonableness of anything that pertains to the nature, charac-
ter, or doings of the infinite and omniscient reason. And that
man, who, without God's revelation, would endeavor by search-
ing, to find out God, or determine the propriety of God's course
of procedure, or who, having a revelation, endeavours by the
rush-light of his glimmering reason, to mould and fashion its
teaching into conformity to what he thinks reasonable and
proper, and true, is as great a visionary as the man who, with-
out the organs of sense, and without any instruction from
others, should undertake to discourse of the true nature of the
external, visible creation. In a moral point of view, such con-
duct can only be likened to the daring impiety of the Titans
attempting to scale the heavens, or of the angels in that rebel-
lion which sunk them to perdition, or to the pride and arro-
gance, and impiety of our first progenitors in attempting to
become "wise as God." The very object of revelation is to
make known what could not be known at all, except so far as it
is revealed. In the more common Scripture sense of the word,
all that is contained in revelation is mystery, inasmuch as it was
before hidden and imknown, and it all remains, and must
remain mysterv, except so far as it is now made known and
unveiled. To do any thing else than receive this revelation
gratefully and humbly, to interpret it conscientiously, candidly,
and according to the established principles of all rational inter-
pretation, and then, in implicit reverence and submission, to
believe and obey its truths and precepts, is virtually, even when
it is not openly and avowedly, to reject that revelation. To
add to, or take from the Scriptures by tradition on the one
hand, or by vain philosophy and rationalistic pride on the other,
is to incur the curse and the woe with which God, in his book,
threatens every such impious audacity.
Does reason then, affect to be self-sufficient, she is an impo-
tent usurper ; but if she act in a state of dependence she is a
valuable servant. Does she pretend to be our light in matters
of a spiritual and heavenly nature? She is then a despicable
dotard, or an ignis fatuus. Does she kindle her torch at the
fire of revelation ? She may then be a discemer of doctrines,
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and we will call her "The candle of the Lord." Submitting to
her divine author and learning at the feet of omniscience, she is
reason in her senses, presuming to be equal with the All-wise ;
undertaking to comprehend his words, or daring to dispute his
word, she is reason run mad. In this quality we disclaim and
cashier her ; in the other, we cherish and employ her." "The
prerogative of God, (says Lord Bacon,) comprehends the
whole man ; and is extended as well to the reason, as to the ivili
of man : that is, that man renounce himself wholly, and draw
near to God. Wherefore, as we are to obey his law, though
we find a reluctation in our will; so we are to believe His word,
though we find a reluction in our reason: for, if we believe
only that which is agreeable to our reason, we give assent to the
matter, not to the author, which is no more than we would do
towards a suspected and discredited witness. Theology is
grounded on, and must be deduced from, the oracles of God ;
and not from the light of nature, or the dictates of reason."
We only add the testimony of Locke. "Revelation, where
God has been pleased to give it, must carry it against the prob-
able conjectures of reason, because the mind, not being certain
of the truth of that it does not evidently know, but only yield-
ing to the probability that appears in it, is bound to give up its
assent to such a testimony, which it is satisfied comes from one
who can not err, and will not deceive."
"There is nothing more required of a christian, but that he
receive all the parts of Divine revelation with a docility and
disposition prepared to embrace and assent to all truths coming
from God, and submit his mind to whatsoever shall appear to
him to bear that character."
But it will be said that this conclusion is inconsistent with
some plain declarations of Scripture, which teach that the
knowledge of God may be and is known by the sole existence
of human reason.
There are, we admit, a few pages in the Bible, which taken
alone and imperfectly understood, seem to favour this position.
It is said in the epistle to the Romans (1 : 20) that "the invisi-
ble things of him (i. e., God) from the creation of the world
are clearly seen, being understood by the things that are made,
even his eternal power and Godhead, so that they are without
excuse." Paul in his discourse to the people of Athens also
declares (Acts, 17, 23, 34,) "for as I passed by and beheld your
devotions, I found an altar with this inscription to the unknown
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God. Whom, therefore, ye ignorantly worship him declare I
unto you." Again (in Ps. 19: 1) it is said, "The heavens
declare the glory of God, and the firmament showeth his handy
work," and (in Ps. 53: 1) it is said, "The fool hath said in his
heart there is no God."
Now in reference to these passages we would remark that
there are many other texts in which it is taught, both as a fact
and as a principle, that man unenlightened by divine revelation,
does not and cannot know God. God is pre-eminently the one
omnipotent Creator of heaven and earth, and of all things that
exist. But the heathen even among their wisest philosophers,
never so much as imagined the doctrine of Creation, or of a
Creating God.* For, says the Psahnist (Ps. 96: 5) "all the
Gods of the nations are idols. But the Lord made the heavens,
and therefore it is declared, "The Gods that have not made the
heavens and the earth, even they shall perish from the earth,
and from under these heavens. The Idolatrizing Israelites are
said to have sacrificed to Devils, not to God, to Gods whom
they knew not." "They have served Gods whom they knew
not, neither they nor their fathers." The heathen are spoken
of as they who have not known God." The Prophets teach the
same truth. Indeed, of such declarations, the Bible is full,
both in the Old and New Testaments. "Therefore," says the
Apostle, "the things which the Gentiles sacrifice, they sacrifice
unto devils not to God," and it is for this reason the Apostle
Paul so often asserts that they were without God in the world,
in a state of atheism, in being ignorant of the true God, and
thinking even such things as had no existence to be God. In
his epistle to the Galatians, speaking of the heathen, he says :
"When ye knew not God, ye did service unto them which by
nature are not God's, but now after ye have known God, &c."
Thus also he warns the Thessalonians, not to walk in unnatural
crimes, "as the Gentiles did which knew not God."
The Scriptures, however, not only teach, that as a fact, the
heathen knew not God, but, that, as a principle they could not,
by natural reason alone, attain to the knowledge of God.
Every where in the Bible, the condition of the heathen is
described as "darkness and the shadow of death. They are
represented as the blind "feeling after God if haply they might
find him," and "how," asks the Apostle, "shall they call on him,
in whom they have not believed? and how shall they believe
♦See abundant proof in Ellis's KnowL of Div. Things, pp. 368-370.
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in him of whom they have not heard? And how shall they
hear without a preacher? (Rom. 10: 14.) Again (1 Cor. 1:
20, 21) : "Where is the wise? Where is the Scribe? Where
is the disputer of this world? Hath not God made foolish the
wisdom of this world ? For, after that in the wisdom of God,
the world by wisdom knew not God, it pleased God by the fool-
ishness of preaching to save them that believe."
The Scriptures further represent this ignorance of God, on
the part of the heathen, as the loss of a knowledge of him
which had been originally communicated, and lost through their
perversity and "philosophy falsely so-called." The natural
man therefore, it is said, receiveth not the things of the Spirit
of God, for they are foolishness unto him, neither can he know
them, because they are spiritually discerned." This then was
the condition of the heathen world when the gospel was first
preached. God had originally manifested himself to them, and
they might through a proper contemplation of his works, have
been fully convinced of his invisible perfections. But no
sooner had they begun to speculate about nature, and account
for things by their own reason, than they departed from true
wisdom, grew vain in their imagination, were supremely
engrossed by visible objects, and gradually lost the knowledge
of their maker till at last, while "professing themselves to be
very wise they became fools." Yea so stupid and brutal as to
worship the creature more than Creator. They corrupted the
noblest truths, after the tradition of men," debased themselves
with their own inventions, converted what they did not thor-
oughly understand into fable and mythology ; and thus "turned
the truth of God into so complicated a lie" that all the labours
and study of their wisest men could never unravel it or restore
the truth.
The heathen, therefore, are without excuse, "because, that
when they knew God, they glorified him not as God, neither
were thankful ; but became vain in their imagination, and their
foolish hearts were darkened. Professing themselves wise
they became fools, and even as they did not like to retain God in
their knowledge, God gave them over to a reprobate mind."
And hence notwithstanding all the displays of his wisdom made
by God in the works of Creation and providence, "the world
by wisdom knew not God." "Philosophic men, studiers of
nature could not read those legible characters of the divine
attributes ; nor attain any true notion of God, nor bring them-
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selves to any serious, reverential acknowledgment of him.
This was an evident demonstration of the folly of their wis-
dom, since it was not able to reach its first principle or last end,
notwithstanding the various manifestations of God, they only
grasped about nature, (as Seneca's blind fool did about his
house, complaining the rooms were dark) without being able
to find the author of it." But still further the Scriptures every
where represent God as in his nature and perfections invisible,
incomprehensible and undiscoverable."*
The texts, therefore which seem to teach that man is capable
of his own powers of reason to find out God, require such an
explanation, as shall be consistent with the general spirit and
testimony of Scripture. And such an interpretation is we
believe the true, and the only true, one.
Thus in the passage in Romans 1 : 21, the Apostle evidently
assumes in his whole argument, the former possession, and the
voluntary loss, of the knowledge of the true God. It is upon
this very ground, the Apostle accuses the heathen of inexcuse-
able folly, impiety and guilt, and upon which he justifies the
righteousness of God in giving them up to a reprobate mind.
That the world once truly knew the true God, no one does or
can deny. He was unquestionably made known to Adam, and
his sons, to Enoch and his generation, to Noah and his pos-
terity, to Job in the East, to Abraham in all his wonderings, to
Lot, to Moses and through him to the Egyptians, and after-
wards in various ways to various nations of the earth.
How marvellously did God reveal himself in the deluge, in
the wonderful preservation of his church, in the destruction of
his enemies, in his many appearances, miracles, and interposi-
tions in the affairs of mankind: in all of which there was a
sensible demonstration of his omniscience and omnipotence,
even of that eternal power and Godhead, which alone could
effect such wonderful and supernatural results. But the
heathen nations forgot God (Ps. 91 : 17.) They "did not like
to RETAIN God in their knowledge," and this they did while
"the things that are made," the visible Creation had "from the
very beginning of the world most clearly manifested to them"
the reasonableness and certainty of that knowledge of God
which they originally possessed. Their conduct, therefore,
was an open apostacy, against which God in many ways mani-
fested his wrath. The heathen therefore were, and arc, without
*E1H8, p. 403.
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excuse, "because that which may be known of God," that is as
much as was necessary and sufficient for their present circum-
stances, concerning his essence attributes, or will, "is mani-
fested in them or among them," not however as the result of
their own unassisted reason, "for, says the Apostle, God hath
shewed it unto them (i <f>av€p<or€). The word here used
expressly denotes a positive act of God, who brought to light
made manifest and evident that which was dark, obscure and
unknown before, at sundry times and by divers manners."
"For," continues the Apostle, "the invisible things of God," his
eternal power and Godhead, as afterwards explained, — "from^'
(not ixy but airo) that is ever since the creation of the world,
when they were fully communicated by revelation "are clearly
seen." After a declaration has been made of God's nature and
existence the divine attributes are plainly evinced, "being
understood," or made plain to the understanding "by the things
that are made." They are thus understood however not only
by the works of God, but also by the things which he has done.
Notwithstanding however all this light and all these means
of knowledge God, the heathen by their vain speculations, their
false philosophy, and their ungodliness, "changed the truth of
God into a lie," converted all originally revealed truths into
fables, deified those very works which testified of their Maker,
and plunged into every wickedness. They "became vain in
their imaginations and their foolish heart was darkened."
This charge against the heathen is so true, that even
Porphysy testifies that the heathen never once dreamed of any
incorporeal nature, or invisible powers, as the cause, or the
causes of the world, and that the early Egyptians, Doenicians
and Greeks had no other gods but heaven and the heavenly
bodies, Plato, Diodonus, Siculus, and Plutarch abundantly tes-
tify.
Nor is this mode of reason peculiar to the epistle to the
Romans. The same method of argumentation appears in all
the Apostle Paul's discourses with the Gentiles. He does not
attempt to prove the existence of a Deity. He assumes this as
an admitted truth. He therefore, does not tell them, that they
might come to the knowledge of God by considering the great-
ness of God's works, or by any other method. He constantly
implies that by these means they who believe in and acknowl-
edge the existence of God might have learned to worship him
as the true God, and "to be thankful." He does undoubtedly
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affirm that the heavens and the earth, the variety of seasons
and the numberless blessings we enjoy are clear testimonies to
the majesty, wisdom, power, and goodness of God; that no
other Being in the universe can be the proper object of reli-
gious adoration ; and that to give that adoration to any other
being is ingratitude and idolatry. But this is all. The sub-
stance of the apostle's preaching was, that the heathen "should
turn from these vanities," that is from giving divine honors to
these creatures, "unto the living God." In the opinion of the
Apostle, therefore, the book of nature did not of itself reveal
God to man. It is a noble testimony to the truth of God's
nature and existence zvhen once revealed. It makes evident
the necessity of those divine perfections, which characterize
God, and of which, because otherwise invisible, God had been
pleased to make a revelation. But as rain falling on the desert,
does not render it fruitful, no more did these glorious phe-
nomena though constantly presented to the view of man, either
suggest, secure, or restore to mankind the knowledge of God's
existence, attributes, and will. In confirmation of this view
of the apostolic teaching it will be borne in mind that they did
know of the existence of the Gods, was taught them by nature.
Plato always ascribed it to a divine communication and affirmed
that it "is the gift of the gods to men." And in his Theages,
he declares that "the gods give this knowledge to none but
such as are their friends, and therefore not indiscriminately to
all who behold the heavens. More than once he also draws an
analogy and similitude, betwixt the light of the sun and the
knowledge of God. As the eye cannot contemplate the sun but
by its own light, so neither can the mind contemplate the roSv,
i. e., God, without some idea or beam of this chiefest good,
"which (he adds) is the cause of all truth." The comparison
is just as correct, as it is beautiful : since the mind knows intel-
lectual things, as the eye does visible ones, by the interposition
of a proper organ and sufficient light. While therefore the sun
is neither the sight nor the eye, and yet is the means whereby
the eye sees even the sun itself, and thus God is neither the
human mind, reason or understanding ; and yet he is the imme-
diate and sole cause of all spiritual knowledge to man; that
ineffable light, which alone can open man's mind to contem-
plate the invisible glories of the divine nature, and hence also
if the sun could not be perceived but by the light which he
himself affords, much less could God, to whom the glory of the
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heavenly orbs is no more to be compared than a glow-worm, or
spark of fire be known or understood but by His own revela-
tion of himself to man. Now there are but two revelations
given to mortals, by which the mind is enabled to comprehend
invisible things, and those are nature and grace, the works and
word of Grod. God is revealed in them both. But Grod is not
understood in both. Indeed, neither can he be perfectly under-
stood by the natural reason. This cannot comprehend God,
"because he is spiritually discerned." Nature explains,
declares and illustrates, but cannot reveal or disclose her Crea-
tor. She cannot enlighten the intellectual eye. The word and
spirit of God, are the only light that can open the eyes of the
blind, and lead them to a full and perfect acknowledgment of
the truth. God is and must be his own revealer. Matter and
motion can only declare his being, as the herald does a king by
proclaiming his august titles. When his existence and perfec-
tions are already manifested then indeed the works of nature
attest the truth of the one and the exceeding greatness of the
other. When the foundation is laid sure and firm that there is
a God, and his will the cause of all things, and that nothing is
made but by his special appointment and command, then the
works of nature will fill men's minds with a due sense of the
divine majesty and will exalt the mind to juster conceptions of
what is in itself incomprehensible and invisible. Every thing
around us, or that has any relation to us will then become helps
to the better discernment of "things not seen."*
By tradition and intercourse with other nations among whom
the Jewish people were scattered, Plato and Socrates and other
ancient philosophers attained to some knowledge of a God.
But so far was this from being the results of their own reason,
that their utmost reason could not clearly or tenaciously retain
the idea. God was still to them "the unknown God." "When
we speak," says Plato, "of the nature of God, and the creation
of the universe, we ought to be content, if what we offer be but
probable ; for more than that is not to be required ; for it must
be remembered that, I who speak, and you who are hearers, are
but men, and if we can only attain some probable fable or tra-
dition of these things, we may not enquire further about them."
"If," says Shuckford, "the knowledge of God and his nature
were discoverable by reason, and brought to light by a due
course of thinking, and then related to their children; what
*Ellis's Divin. Things, p. 404 and 406.
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were the traces of this reasoning? where to be found? or, how
were they lost? 'Tis strange these things should be so obvious
at first, that an early attempt should discover so much truth,
and that all the wit and learning that came after, for five or six
thousand years, should instead of improving it, only puzzle and
confound it. If Adam, or some other person of extraordinary
learning, had by a chain of reasoning brought these truths into
the world, some hints or other of the argument would have
remained, as well as the truths produced by it; or some suc-
ceeding author would, at one time or other, have reasoned as
fortunately as his predecessor; but nothing of this sort hap-
pened, instead of it we find that the early ages had a great
stock of truth, which they were so far from having learning
enough to invent or discover, that they could not so much as
give a good account of the true meaning of many of them. A
due consideration of which must lead us to believe, that God at
first revealed these things unto men, acquainted them of what
he had done in the creation of the world, which they communi-
cated to their children's children. **It cannot be accounted for
any other way, this is what ancient history and the state of
knowledge, obliges us to believe."
While therefore the wiser of the Grecians, it must be
admitted, knew there was a God, nevertheless who or what
God was they never knew. They did not know where to find,
nor what to make of God. What he really is, was to them a
profound mystery. With all their natural and acquired wis-
dom they could not therefore, attain any right idea or notion of
God, either as to his existence or his nature. They were in a
state of ignorance. The true God was unknown to them.
They rendered an ignorant worship to an unknown God, and
the only real worship they paid was to Demons.* Thus as the
Apostle says in his epistle to the Galatians (4: 8, 9,) **When
they knew not God, they did service unto them which by nature
are no Gods."
The declaration of the Psalmist that "the heavens declare the
glory of God" cannot mean that they actually convey the true
knowledge of the true God to every beholder. This would be
in plain contradiction to the fact that then, and always, among
the heathen these very heavens were regarded as eternal, and
that the very idea of a creation and a Creator was unknown to
*This was the practice of Socrates, whose last act was to offer a sacrifice
to i^sculapius.
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their philosophy.* They attributed creation to chance, matter
combination of atoms, laws of motion, in short, to every thing,
and to any thing, or to nothing, rather than to God. These
few words "in the beginning God created the heavens and the
earth'' contain more true wisdom than all the volumes of
ancient philosophy. To the mind which has been enlightened
with the knowledge of God, and by such only was the psalm
intended to be used, the heavens declare his glory and the
firmament his handy work. But far different is the case with
the unbelieving and ignorant minds. To these as well as
believers, the heavens shine and the firmament displays its
wonders. "For them" also, as the apostle declares, quoting
the words of this very Psalm, "their sound has gone unto all
the earth, and their words unto the ends of the earth." But
of every unenlightened human being, the apostle also declares
(Rom. 10: 14, 16), "How then shall they call on him in whom
they have not believed, and how shall they believe on him of
whom they have not heard ? and how shall they hear without a
preacher? and how shall they preach except they be sent?"
The heavenly bodies had an effect quite contrary to that, which
they are supposed by some, necessarily to produce, on the
ancient philosophers. These very heavens instead of leading
them to the knowledge of God, led them away from God, and
led them to make Gods of the sun, moon, and stars. This was
perhaps the earliest and most prevalent form of ancient idol-
atry. And even now the study of nature without the guidance
of divine revelation, and the divine spirit, leads only to a
rationalistic Pantheistic, and dreamy sentimentality, and poetic
religion.
The Psalmist speaks, therefore, of the intended, and not of
the actual effect of the heavens, and the firmament. He speaks
of their influence upon religious minds and as a means of
strengthening and awakening sentiments of devotion in every
believing heart. The Spirit of God also expressly declares
that, "through faith we understand that the worlds were
framed by the word of God." Reason, therefore, could never
so much as have known that the worlds were created, had not
God communicated it, and there cannot be a greater absurdity
than to say that man can find out God by the works of crea-
tion. Yet cannot find that creation is the work of God.
♦Sec on this page an able disourse by Dr. Willat on the Religion of
Nature and Idol, in the Schol. Arm., vol. 1, p. 174; also Dr. Ellis's Knowl.
of Div. Things, p. 302.
5— Vol. IX.
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We may therefore, conclude in the words of the book of
wisdom, "Surely vain are all men by nature, who are ignorant
of God and could not out of the good things that are seen know
him that is neither by considering the work did they acknowl-
edge the workmaster, but deemed either fire, &c., or the light
of heaven to be the gods which govern the world." Nor did
the heathen ever imagine that what they knew of the existence
of the Gods and taught them by nature.*
♦See also 2 Peter 3 and 5 ; and Ps. 33 : 6.
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ARTICLE IV.
The Bible, and Not Reason, the Only Authoritative
Source and Standard of Our Knowledge of the
Nature of God — What It Teaches Concerning the
Unity of God.
In the teaching of God's infallible word we have an emphatic
corroboration of all that we have previously taught,* as to the
nature, powers, and province of human reason in reference to
God and things divine. "It is a perilous mistake," says a lead-
ing Unitarian Divine, "to call reason a proud faculty in human
nature." The mistake, however, is with him who would make
reason a faculty, independent in its character and action of that
intelligent and moral nature of which it is only a manifestation
or power. This writer compares reason to the eye. Now we
often speak of a fierce, loving, lustful, envious, jealous, or
proud eye, by which we mean, not that the eye is any one of
these, but that the eye expresses these several states or dispo-
sitions of the mind, and gives character to the individual. And
just so it is that we attribute to reason, when considered as the
faculty of reasoning, pride, presumption, weakness^ impiety,
and unreasonableness, by which we mean, not that the faculty
is any of these, but that the mind which uses it in any of these
ways, and thus perverts and abuses it, is so. Strictly and
properly speaking, the intelligent and moral being man, thinks,
perceives, judges, examines, believes, and feels in doing so,
either proud or humble, presumptuous or teachable, impious or
pious, and in the present state of human nature we affirm that
the natural man, unrenewed and unenlightened by the Spirit of
God, is "compassed about with pride," — that "through pride he
will not seek after God," and "will not come to the light," and
that on this account he "errs from the truth."t This is the
case in reference to all truth so far as it comes in conflict with
the wishes and desires, and selfish sensual interests of the
heart.
a man convinced against his will
Is of the same opinion still.
♦See on the Province of Reason and Knowledge of God*s Existence, in
Nos. 1 and 2 of this volu'iie.
tOn the effect of pride in corrupting human philosophy and primitive
truth, see full account in Gale's Court of the Gentiles, vol. 3, pp. 9-12. See
also, the rebuke of Socrates and Plato, in ibid. p. 15.
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But pre-eminently is this the case in reference to God and all
that pertains to God. "For vain man would be wise, though
man is bom like a wild ass's colt." Their "foolish heart is
blinded/' their "understanding is darkened," their "wisdom is
foolishness with God," and "by all their wisdom they know not
God."— (Job xi, 4-12.)
Man — human nature — human rason — is here as it is often
elsewhere in the Bible, called "vain" or empty. It is empty of
that with which it should be filled, and filled with that of which
it should be empty. It is empty of all that is humble, holy and
heavenly. This empty and vain human reason, "would be
wise," not for the sake of "getting wisdom which is the best
thing," but for the sake of being thought wiser than others ; not
in things comprehensible by it and profitable for it, but in
things above and beyond its capacity and its limits, and in
things which only engender "foolish questions" and "damnable
heresies." Yea, so vain and empty is human reason, that it
seeks after what is false, forbidden, and irrational, seven times
more earnestly because it is so. By this very proud and pre-
sumptuous desire to attain to improper and forbidden knowl-
edge, sin entered into our world, and by sin death, and all our
woes. It was not wisdom to know God nor "the wisdom of
God," but the desire to be as knowing as God, which the devil
promised tnd apostate man impiously desired. So it has ever
been with human reason, and so it is now. Vain man would
still be "wise above that which is written," and instead of
"searching what is commanded, and thinking thereon with
reverence, would search the things that are above his
strength." — (Eccl. iii: 21.) There is a drunkenness of the
understanding as well as of the body, and we are therefore
exhorted to "be wise unto sobriety." — (Rom. xii: 3.)
Thus has human reason become "more brutish than a man
and lower than the understanding of a {perfect and unf alien)
man." — (Prov. xxx: 2.) *"So foolish and ignorant is it that
it is as a beast before God," (Psalm Ixxiii: 22,) even "as the
horse and the mule which have no understanding." Man's
"understanding is like the beasts that perish," yea, like the
"wild ass's colt," the most beastly of beasts.
♦Literally, the words would read:
Surely more ignorant I am than a man.
I neither possess the understanding of a man,
Nor have I learned wisdom,
And the knowledge of the Holy Ones I should know.
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And what is the illustration and proof given of this proud
and presumptuous ignorance of vain and empty man in the
passage quoted from the book of Job ? It is the attempt made
from the beginning until now **by searcing to find out God,"
and thus to make God's nature, character, purposes and word,
square with the reason, the opinions, and the wishes of the
human heart. God, and his word, and his worship, and his
truth, and his requirements, must be that, and only that, which
human reason can approve and sanction, and to which human
passion and human fashion will submit, else vain man "will
not have God to reign over him."
The world by its wisdom, its reason, its philosophy, its
science, and its literature, has searched and thought, and writ-
ten much on the subject of God, but it has only like the dove,
surveyed an ocean of angry and discordant elements, one
theory and one superstition dashing against another in endless
confusion. The being of God, the manner of his being, the
attributes of his being, these by all its wisdom and searching,
human reason never knew and never can know, until it can
compass infinity, comprehend eternity, fill immensity, and
attain unto omniscience, omnipresence, and omnipotence.
"Canst thou by searching find out God? Canst thou find out
the Almighty unto perfection ? It is as high as Heaven ; what
canst thou do ? deeper than hell ; what canst thou know ? The
measure thereof is longer than the earth and broader than the
sea."
Almighty Former of this wondrous plan,
Faintly reflected in thine image, man —
Holy and just — ^the Greatness of whose name
Fills and supports this universal frame,
Diffus'd throughout th' infinitude of space,
Who art thyself thine 0¥m vast dwelling place ;
Soul of our soul, whom yet no sense of ours
Discerns, eluding our most active pow*rs;
Encircling fhades attend thine awful throne,
That veil thy face, and keep thee still unknown ;
Unknown, thoush dwelling u^ cur inmost part
Lord of the thoughts, and Sov'reign of the heart t
Madcfne Guyon.
When Hiero asked the philosopher of his day, what is God,
he asked time to reflect. When urged to an answer, he
requested from time to time, still further delay, and at last
confessed his ignorant inability to answer. And well he might,
for when holy Augustine pondered by the sea-side the same
absorbing question, he heard a voice calling upon him to empty
the ocean into a cockle shell. An ignorant man might imagine
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that were he possessed of the towering height and power of
genius, he could find out God, even as he might think that from
the top of earth's loftiest peak, he could reach the Heavens,
but he would find that even there, the unscalable heights, and
unfathomable depths of this unsearchable subject were still
above and beyond him.
We cannot by all our vain searching find out God. This is
"a thing too high" for human reason, since "God is higher than
the Heavens, whom the Heaven of Heavens cannot contain,"
and whom "eye hath not seen, nor ear heard, nor the heart of
man conceived." "Oh! the depths of the wisdom of God.
How unsearchable are his judgments, and his ways past finding
out."
O God, thou bottomless abyss,
Thee to perfection who '^an know^
O height immense! what words suffice
Thy countless attributes to show!
But while we cannot by all our searching find out God, God
may be found by his own revelation of himself to us.
We have but faith ; we cannot know ;
For knowledge is of things we see ;
And yet we trust it comes from thee,
A beam in darkness: let it grow.
Let knowledge grow from more to more.
But more of reverence in us dwell ;
That mind and soul, according well,
May make one music, as before.
The knowledge of God cometh down from God. We know
him only when he makes himself known to us. There are but
two in the universe who know God by their own unaided
knowledge. "The Spirit searcheth all things, even the deep
things of God," and "no man knoweth the Father but the Son,
and he to whom the Son shall reveal him." Would we then
be made to know him in knowledge of whom standeth eternal
life? "If any man lack wisdom let him ask of God who giveth
liberally and upbraideth not," and then shall "he be able to
comprehend with all saints what is the length and breadth, and
heighth, and depth of the love of God as it is in Christ Jesus."
When reason fails with all her powers,
Then faith prevails and love adores.
The foundation on which all religion rests is the existence,
character, attributes, and government of an infinitely wise and
perfect God. The word religious emphatically expresses our
bond or obligation, as created beings, to God as our creator,
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preserver, governor and judge. It implies in the very term — a
religando* — the rupture of this bond by sin, and our return to
God by penitence, faith, and obedience, — ^by godliness or piety
towards Him, — ^by receiving, believing and obeying his word, —
by observing his worship and fulfilling all his commands, — ^by
seeking and serving him only in the way of his own appoint-
ment,— ^by looking forward to a state of rewards and punish-
ments in the life to come, — ^and by recognizing our duties and
obligations to each other as fellow creatures of the same God.
Our ideas of God therefore determine our ideas of religion,
and the whole character of our religion.
What then do we know of Grod besides what he makes us
know of himself in his word ?
Before answering this question we would remark that there
is an essential and important difference between receiving and
holding certain opinions as both true and reasonable, and the
ability of reason to discover them by its own unaided light.
Almost the entire body of every man's knowledge which he
believes and holds as reasonable and true, is what he has
acquired by education, and the information and instruction of
others. The amount of knowledge which has been discovered
by the greatest genius is as a drop of water to the ocean, or a
grain of sand to the sea-shore.
It is also to be borne in mind that the amount of truth or
knowledge which may be acquired by man is immeasurably
greater than the compass of reason, and our powers of compre-
hension. The most exalted of human intellects know as little
as the feeblest, — that is, they comprehend nothing at all, of the
essence, cause, and operations even of natural things, — ^nothing
whatver of immaterial things — ^nothing of the infinite relations
of the boundless universe. The existence of innumerable
things as facts, and the invariable antecedence and consequence
of causes and eflfects we do know, but of their nature and mode
of operation we do and can know nothing.
♦It is a controversy of long standing, whether the word religio comes
from religere, to reconsider, or from religare, to rebind. Cicero is the
patron of the former; Lactantius advocates the latter. Linguistically,
Cicero's derivation is the preferable ; by no known process of etymology
can religio be deduced from religare. As respects the meaning, both are
correct, religion is the re-consideration of our obligations to God, and our
re-union to him. But may not the true etymon after all be re-ehgere,
thus making religio equivalent to re-eligio, a re-choice? Religion is so in
point of fact ; objectively, God's re-choice of us ; subjectively, our re-choice
of God. I may observe, that this etymology has the merit of accounting
for the re in religio being long; a fact which has been strangely over-
looked by writers on this matter. — Alexander's Connex. O. and N, Test.
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We are, therefore, very careful to distinguish between the
existence of God, and the nature and character of God. The
one is a simple fact, the other is an essence and being. And as
we have just seen that the essence, being, and mode of opera-
tion of any one phenomenon in nature, is incomprehensible to
us, and beyond the range of our intellects, this must be infi-
nitely more the -case as it r^;ards him who is a Spirit invisible,
illimitable, and "past finding out."
This we have seen to be true, even as it r^;ards the exist-
ence of God. Beyond revelation there never has been any
fixed, clear, certain, or authoritative belief in the existence of
a personal and infinite God. The ideas which have been found
to prevail on this point may all be referred to an original, prim-
itive revelation, or to the reflected and honoured light of an
existing revelation. These ideas have, also, been speculative,
confused, contradictory, atheistic, pantheistic, or sceptical, in
proportion as we recede from primitive revelation, and philoso-
phy and barbarism usurp its place.
When we proceed from the existence of God to inquire into
the nature of God, including his unity of being, and his essen-
tial attributes, taking unenlightened and unassisted human rea-
son as our guide, we are plunged into the very midst of a sea
of uncertainty, and driven about with every possible wind of
wild and wayward conjecture. Here more emphatically than
in reference to the existence of God, the wisdom of man was
foolishness. What was originally known as true was not
retained. Philosophers were the great corrupters of the
ancient traditionary belief in one true (jod.* Polytheism and
idolatry universally prevailed where atheistic scepticism and
doubt had not utterly expelled all faith in God. "The world
by wisdom knew not God," and the wisdom of the world was
finally led, under the teachings of a better guide, to conclude, in
the language attributed to TertuUian that "of God all that is
comprehensible is that he is incomprehensible." "We have,
says Plotinus, "no knowledge nor understanding of God."
"We speak of God," says Parmenides and Dionysius, "only by
negatives and relations." The Pythagoreans denominated the
Deity "darkness" and a "subterranean profundity."! The
Egyptians employed the terms "thrice imknown darkness," in
*See Leland's Necessity of Div. ReveL vol. 1, ch. xii, p. 247, and ch. xx.
On their Polytheism, see do. chs. xiv, xv, xvi.
tTaylor's Plato, toI. 8, p. t5. 4 to.
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their most mystical invocations of the first God.* Proclus
says of God, that he is more ineffable than all silencc.f Damas-
cus says "God is truly an imcomprehensible and inaccessible
light4 upon which, the more attentively you look the more you
will be darkened and blinded."
"When we speak," says Plato, in his Timaeus, "of the nature
of God, and the creation of the universe, we ought to be con-
tent if what we offer be but probable ; for more than that is not
to be required; for it must be remembered that I who speak
and you who are hearers, are but men, and if we can only attain
some probable fable or tradition of these things we may not
inquire farther about them."x
A Plato's mind, ere Christ appeared in flesh
By nature's and tradition's fitful blaze,
Faint though it be, saw something of God.
But who believed him?
Yes, nature's light is darkness^ and deprived
Of Heaven's irradiating beams, man roved
From shade to deeper shade, until he lost
All knowledge of Jehovah ; and bow'd down
To stocks and stones, and things of carved work,
Form'd after fancy's portraiture ; or paid
Blind homage to the stm or starry host.
And though at times a philosophic mind
O'er the dark welkin shed a meteor blaze,
Twas but a meteor blaze, too weak to last.
Too weak to light him in the search of God.
Our understanding of God was compared by the ancient phi-
losophers, to the eyes of an owl, as contrasted with the light of
the sun. And in the days of Jamblichus, the last age of the
ancient philosophy, it was generally admitted that "human
nature can neither reason nor speak of God, nor perform any
divine works without God."§ This is exactly in accordance
with the whole spirit and teaching of the Scriptures. Such
was the doctrine of revelation in the days of Job as has been
proved. Such it was in the time of Moses, who desired to
become acquainted with the properties and perfections of God
and was told "my presence thou canst not see, no living man
can see me." The apostle Paul lays it down, therefore, as a
fundamental position which we need not confirm by numerous
♦Taylor's Plato, p. 26.
tib.. p. ft.
tib.. p. 28.
lit will be a reproach to us, says Howe, "if we shall need to be taught
reverence of God by pagans;" or that such a document should need to be
given us for our admonition, as that very ancient inscription in one of
the Egyptian temples, "I am whatsoever was, is, or shall be, and who is
he that shall draw aside my vail?" (1)
(1) The Temple of Isis. See Plutarch de Iside, 59.
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Other passages, that God is absolutely "invisible," that is, that
no finite being can ever attain to an intuitive knowledge of
Him.
Nor is reason now any stronger, nor any the less limited in
its capacity and its sphere of knowledge. IVe are, it has been
said, but a few steps more advanced than the primitive world.
All that even we can possibly know of God is by analogy, that
is, by ascribing to God, properties resembling those found in
ourselves. The whole system of natural religion rests on
analogy. What God is in Himself we can neither know, nor
define, nor describe. What, or what kind, the nature of God
is, in itself, we have no possible means of determining. What
God's attributes are, in themselves, we know not. How God
exists in, and of himself, none can tell. To do this would
require an immediate participation of his own infinite nature.
God dwelleth in light inaccessible. Him none of men hath
beheld or can behold." God can only reveal himself, and be
understood by us, through the medium of language, which is,
however, adapted only to our own nature. What God is in
himself, must be, therefore, infinitely remote from what human
language could describe, or finite comprehension grasp. It
must be literally among "the unutterable things which it is not
possible for man to utter," — ^"the secret things which God hath
reserved unto himself."
Who shall sing Thee fully ? Thou art high
Above all height, exalted far above
All praise and blessing of created things.
Who shall declare Thee fully? Thou are low,
Beneath all depth ; beneath the utmost hell ;
In whose dark howling caverns too. Thou reign'st,
Although thy smiling presence is not there,
To cheer the dismal horrors of their gloom.
Who shall declare thee fully? Thou art wide
Beyond all width ; beyond the universe.
Beyond the stretch of thought, unlimited,
Infinite, — ^not the tongue of finite things ;
Not man ; not angels ; not ten thousand worlds ;
For they but see a little part of Thee,
Which little part they sing, — the all they know.
The all they can know. Ineffable! Incomprehensible. — Ragg,
God's nature — God's mode of existence — ^and every attribute
of God, are unfathomable mysteries to us. All that we know
is that he exists, and that he is, and will be, all that the Scrip-
tures reveal as necessary for our everlasting welfare, and that
he must be infinitely different from ourselves, and infinitely
above and beyond our present comprehension.
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Even now, therefore, human reason is unable to demonstrate
from any premises which are intuitive or self-originated, the
existence, and much less the unity of God. These truths
human reason can know and distinguish from error, when the
premises from which it is to reason are given to it. But it
cannot discover, or by its own powers, demonstrate them. The
great, and the only argument upon which the Unity of God
is based by human reason, is the unity of design found through-
out the works of nature.* But were we not enlightened by
revelation and thus enabled to obviate all difficulties, it would
be easy to reply that after all it is but a small part of the uni-
verse we are acquainted with, and that that part may be under
the separate dominion of one presiding Deity, but that were we
able to investigate the whole, we might find its various regions
under the dominion of various Deities. It might be replied
secondly, that even in that part of the universe which we are
able to examine, unity of design, as even Paley, the great rea-
soner on Natural Theology admits, goes no further than to
prove a unity of counsellf and not of being, since there might
be unity of counsel among many perfect beings as well as with
one. And thirdly, it might be replied, that there are even in
this world, mixtures of good and evil, misery and happiness,
goodness and severity, apparent contrarieties, interruptions and
breakings up of what would seem to be wise and good plans
and operations, such as to have forced upon the mind of a large
portion of our race, the belief in two or more distinct eternal
and opposing beings to whose sway all sublunary things were
subjected. And thus it will be perceived how that even in this
advanced and enlightened period of humanity, it would be
impossible, on principles of human reason alone, to establish
any certain, authoritative and abiding convictions
respecting the nature, and especially, the Unity of God.
If Hume be cleared from the charge of Atheism, it is only to
fall under another scarcely less creditable — in some respects,
considering his circumstances, more odious — the charge of
Polytheism. In the face of all probability and evidence, he
defends Polytheism as the most ancient faith, and professes
that the belief in the Divine unity was an after-thought of the
*"We maintain that man has not found out (invente) for himself what
he ought to believe, and what he ought to do. These two points granted,
we leave to Reason all its powers, all its prero gat ions.*' — M. Bonnctti
Universite Catholique.
tNat. Theol. eh. 25.
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76 ARTICLES ON THE TRINITY.
vulgar. He argues, that under Polytheism the worshipper has
the advantage of feeling more at his ease, and that to believe
that the gods are but a little way removed from us, is therefore
more favourable to devotion. His friend, Diderot, held the
same opinion, and considered Polytheism more consistent with
modem philosophy than the belief in one God 1 One would be
ready to doubt whether men claiming the possession of reason,
not to speak of philosophy, could be in earnest in such pro-
fessed belief; but an anecdote recorded of Hume seems to
establish his Polytheistic leaning. Revising the lectures of the
late Mr. Bruce, Professor of Logic in the University of Edin-
burgh— when he came to the division of the course headed
"Proof of the Unity of the Deity," Hume is said to have
exclaimed, "Stop, John, who told you whether there were one
or more ?"
Vain man would be wise, but by all his searchings he cannot
find out God unto perfection. "The things of God knoweth
no man but the Spirit of God." And as all Scripture was
given by holy men of God who spake as they were moved by
the Holy Ghost, "we are brought to the law and to the testi-
mony to know, as far as man can know, which is but as in a
glass darkly, what God's nature and unity really are."
Beneath a sable veil and shadows deep
Of inaccessible and dimming light.
In silence ebon clouds more black than night,
The world's great Mind his secrets hid doth keep
Through those thick mists when any mortal wight
Aspires, with halting pace, and eyes that weep
To pry, and in his mysteries to creep,
With thunders he, and lightnings, blasts their sight
O Sun invisible, that dost abide
Within thy bright abysmes, most fair, most dark,
Where with thy proper rajrs, thou dost thee hide,
O ever shining, never full seen mark,
To guide me in life's night, thy light me shew ;
The more I search of thee the less I know. — Drummond,
What, saith the Scriptures, is, therefore, our inquiry, and to
any "cavils of reason we must say, be dumb and open not your
mouth," for "what canst thou know."
The only people who, in ancient times, possessed any certain
knowledge of the nature and unity of God, were the Jews and
their patriarchal ancestors, — 2l people antecedent to the very
existence of any other nation whose records have reached us,
and by whom, as is attested by their Scriptures, this knowledge
was attributed exclusively to a divine and supernatural commu-
nication. Now what that communication was, and what it
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ARTICLES ON THE TRINITY. 77
taught in reference to the unity of God, is in no way affected
by the present opinion of the Jewish people. We have in our
hands, all the means of ascertaining the real truth of the Old
Testament Scriptures, and the opinions of the earliest Jewish
commentators and writers, which they have. Many most
learned men among christians, and among the Jews who have
become christians, have devoted themselves to an examination
of these writings.
From this examination, as we shall see, there is ample reason
to conclude that believing Jews among the ancient people of
God, — that the writers of the Apocryphal books, — that Philo in
the Apostolic days, — that the early Targimiists and Commen-
tators,— that the Cabbalists, — the Yohantes, — that the Zaru-
schites and others, — ^have more or less clearly believed and
taught the plurality and tri-unity of the one ever blessed God-
head. Such also, is the testimony of the many learned con-
verted Jews, who have from age to age become christians, and
of the ten thousand such, now in the christian church, and who
are, to a man, Trinitarians.
And as it regards any alleged moral disposition of the Jews
now to examine into the truth, and to receive what is truth in
the love of it, we know that even in Christ's day they had
destroyed the Scriptures by their traditions — that they would
not come to the light — ^that they were cut off because of their
unbelief — ^and that there is now a veil of darkening prejudice
before their eyes until the time of their restoration shall be
brought about. The rejection of the doctrine of the Trinity by
the Jews, is therefore, a presumption in favour of the Scrip-
tural character of this doctrine and not against it.
That the Scriptures both of the Old and New Testament,
undoubtedly teach that there is a sense, and a most important
sense, in which God is one — only one — and the only God,
we strenuously maintain. In opposition to all idolatrous and
polytheistic systems of religion introduced by the proud, per-
verted, and corrupt reason of man, God is one. In every
sense in which unity is a perfection, God is one. But in every
sense in which it is not a perfection, God is not one. God is
not one as man spiritually is one. We say spiritually, for in
fact, man as a compound being is a tri-unity, being composed
of a body, soul, and spirit, a physical, an animal, and a spiritual
nature, and yet all united so as to form one person. God is not
one as any finite being is one, because the nature and essence
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78 ARTICLES ON THE TRINITY.
of God mtwt he infinitely above, and beyond, and different
from, what finite natttres are, or finite minds even comprehend,
or human languages can express.
To make our nature God*s measure, and our idea of God the
limit of what he is, is to make "God such an one as ourselves."
It is "by our vain searching, to find out the Almighty to per-
fection." It is in the earnest language of Scriptural rebuke, to
"collect the winds in the hollow of our hands — to bind the
waters in a garment — to ascend into the Heavens and descend
into hell. What is His name and what is the name of His
son. For knowest thou?" — Prov. xxx: 4.* Such a unity
♦It is to do that which is absolutely impossible to our present cacapity
of reason, and therefore, the msp'rcn writer, alt<»t having in v 3, alluded
to "the knowledge of the holv ones," in order to bring man's capacity
to the test, asks "what is the name of his Son if thou know." — Prov,
xxx: 1-6. (1)
(1) On this pas.saire, as understood '«y the Jews themselves, as referring
to God, see Dr. McCaul. on the Eternal Sonship of the Messiah.- -London,
1838, p. 3, and pp. 30-55, from which, we make the following extracts :
Aben Ezra, by ''Holy Ones,** understood God, as he translates it by
God ; and he conceived the general sense of the passage to he, "The
knowledge of God is unattainable by the efforts of unassisted human
wisdom — to know God we must search in the Word of God alone, and
beware of adding anything to it." "In this," says Dr. McCaul, "I agree
with him, and shall, therefore, offer some observations in confirmation of
this interpretation."
"The scope of the passage evidently is, that there is a certain knowledge
not attainable by unassisted human reason, but which is revealed in the
Word of God ; the question then is, what knowledge is that ? What is
the great \ subject of the Divine Word? Is it not the revelation of the
NATURE and WILL of God !"
♦ **«*«
"Having ascertained the general sense, the next question is, what is
the sense of the questions. "Who hath ascended into Heaven? who hath
gathered?" &c. For what purpose are these questions put, and of whom
do they speak? Aben Ezra and the Berlin Commentator, take these ques-
tions as a proof of man's incapacity, and as forming the nexus between
the confession of ignorance, and the direction to the Word of God as the
only source of information. Agur first states the thing to be proved, "I
cannot attain to the knowledge of the Holy Ones ;" then he gives his
proof, "who hath ascended up into Heaven ?" &c. : and then draws his
corollary. "If so, then we must betake ourselves to the Word of God."
"The whole passage may be thus paraphrased: With my limited under-
standing I cannot attain the knowledge of God ; for to know God is to
know hjm who is omnipresent, filling heaven and earth : it is to know
him who is omnipotent, ruling over the winds and the waters, the most
unstable of all elements ; it is to know him who created all things ; it is
to know his name, and the name of his Son. But this knowledge can be
attained only by revelation : and he that would attain to it, even from
revelation, must not pass over any one word as insignificant, for every
word is purified like silver : neither must he add to Divine revelation, or
he will be sure to go astray."
♦ ♦♦♦♦♦
"Having interpreted Agur's assertion and his proof taken from God's
name, there remains but one inquiry, and that is, who is intended by his
Son ? The Yalkut, in the passage already referred to. answers with the
words, "Israel is my first bom." But this answer does not agree with
the context. Agur is speaking, not of Israel, but of the knowledge of
God. The name of Israel is no part of that knowledge. The Son of God
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therefore, as God hath not claimed, such as is arbitrarily
ascribed to him by our bold and adventurous intruders into the
deep and most profound arcana of the Divine nature ; such as
can never be proved to belong to him, or to be any real perfec-
tion; such as would prove an imperfection and a blemish,
would render the divine nature less intelligible, more impossi-
ble to be so far conceived as requisite; or such as is manifestly
unreconcileable with his plain affirmations concerning himself ;
"we ought not," says Howe, "to impose it upon ourselves, or be
so far imposed upon, as to ascribe to him such simplicity."
The system of Unitarianism, as it is miscalled, for they only
are truly Unitarian, who believe in the revealed doctrine of
God's Unity — this system is based upon two assumptions, both
of which are un founded, ^r^/, that they who believe that God's
Unity is a Tri-Unity, believe, and must believe, in three Gods ;
— and secondly, that to be truly one or a Unity, God must be
absolutely one person. As to the first point, however, it is
manifest that the very term trinity, itself demonstrates that we
believe God to be so revealed as to be a Trinity in Unity, and a
Unity in Trinity — one in such a sense as to be three, and
here intended must be a being, whose name can be ascertained only by
revelation, and a knowledge of whose name constitutes a part of the
knowledge of God. He must, therefore, be a Divine person, himself one
of the Holy Ones, of whom Agur had been speaking. The old Testament
teaches that a knowledge of God's name is an essential part of the knowl-
edge of God. Agur teaches that a knowledge of the name of the Son op
God is an essential part of the knowledge of God, so that both the general
analogy of scripture and the particular scope of the passage under con-
sideration, compel us to concede that the Son here spoken of, is a Divine
person, that is, the passage teaches us that God has a Son, and that this
Son is very God."
"The Old Testament, therefore, speaks of a Being who is, in a peculiar
sense, the Son of God. Thus, in the Book of Proverbs, Agur, the Son of
Jakeh, asks, "Who hath ascended up into heaven, or descended? Who
hath gathered the wind in his fists? Who hath bound the waters in a
garment? Who hath established all the ends of the earth? What is his
name, and what is his Son's name?" There can be no doubt that God is
he who bound the waters in a garment, and who established all the ends
of the earth. From this passage, then, we learn that there is a Being
who stands to God in the relation of a Son, and that the knowledge of this
Son's name is as great a mystery as the knowledge of God himself, and
cannot be learned, except by immediate revelation. Agur had complained,
in the preceding verses, that he did not possess human knowledge, and
from this ignorance argues, how then, should I have knowledge of the
Holy Ones ; that is, how should I have the knowledge of God ? You will
observe that, instead of the usual word of God, he employs a plural
adjective, The Holy Ones, and then shows in what sense he understood
this plurality, by speaking of God, and of his Son. Agur, then, consid-
ered the knowledge of God's Son as a part of the knowledge of God, and
thereby manifests his belief in the existence and Deity of the Son of
God." — Dr. McCaul on the Eternal Sonship of the Messiah, see pp, 3. 38,
39, 41, 42, 46, 55.
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80 ARTICLES ON THE TRINITY.
THREE in such a sense as to be one. And as to the second
point, we believe that Scripture nowhere, or in any manner,
teaches that God is absolutely one person, but that in the eter-
nal Godhead there are three, to each of whom belong all the
attributes and perfections of the one divine essence.
Every term employed on this subject is necessarily human,
and therefore analagous, imperfect, and only suggestive of the
fact that the Unity of the divine nature admits of, and requires
for, its own perfect and inexpressible beatitude, three hypos-
tases, subjects, persons, or distinctions which we therefore call
a Trinity. God*s Unity is, therefore, a Trinity of persons
in one Godhead.
If God is spoken of in Scripture as one he also speaks of
himself in Scripture in plural terms as more than one, and he
emphatically attributes every quality, attribute and work by
which his Deity can be distinguished, not only to the Godhead,
which is in essence one, but also, to the Father, to the Son, and
to the Holy Ghost, who are personally distinct. Hear O Israel
Jehovah our Gods (the Hebrew term is in the plural and not
as might have been in the singular,) is one God." — (Deut. vi:
4.) "The Gods," (the same plural noun elohim.) "The Grods
said unto Moses, I am that which I am."
Unity and plurality are here, and as we shall hereafter show,
in many other passages, asserted of God — ^not an absolute and
personal Unity, nor an absolute plurality, but a plurality of
persons in the essential Unity of the infinite and incomprehen-
sible Jehovah. And thus we find that in one of the very few
passages in the Bible in which the Unity of God is pointedly
enforced the Son is united with the Father. "Thus saith the
Lord the King of Israel, and his Redeemer the Lord of Hosts ;
I am the first and I am the last, and beside me there is no God."
— (Mai. ii: 10.) And thus, when the Apostle declares that
to us "there is one God the Father from whom are all things,"
in copfra distinction to "the Gods many and Lords many" of
the heathen, he immediately adds, "and one Lord^ (a most
emphatic designation among these heathen of their greatest
Gods,) "Jesus Christ, through whom are all things and we
through him," thus attributing to the Son as Lord or Jehovah,*
the identical unity and dominion over all things attributed to
the Father.— (1 Cor. viii: 16.)t
*See Smith's Messiah, vol. 3, p. 131.
tLord is the rendering of the Septuagint for the term Jehovah.
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What we affirm therefore, is, that the Scriptures nowhere
teach, either in the Old or New Testament, that God is meta-
physically, absolutely or personally one. The Unity of God is
taught, and only taught, in order to show that our God is the
true and only real God, in opposition to the variety of imagi-
nary Gods worshipped by the heathen. And whereas, Unita-
rians would lead us to believe that the Scriptures are full of
passages inculcating the doctrine of the absolute Divine unity
in the clearest manner, the fact is that the passages which lean
directly on the unity of God are very few, and far fewer than
those in which the plurality of God, and the Deity of the Son,
and the Deity of the Holy Ghost are taught, — and of this fact
any reader of the Bible can at once satisfy himself by taking
any one of the passages and referring to all the texts alluded
to as proofs in the margin. It will thus be seen, that all the
passages which declare God's unity, do so only as that unity is
opposed to the many Gods of heathenism, — but that in the very
words themselves, and in several other passages of Scripture,
as found in the original Hebrew, God, in calling himself one,
speaks of himself as being also a plurality.* And in the forms
of benediction as found, both in the Old and New Testament —
in the threefold forms of language — used in application to
God, — in the initiatory sacrament of baptism in which all who
become disciples of Christianity, are baptized into the belief,
worship, and service of Father, Son, and Holy Ghost — in these
we say, and in the Scriptural proofs of the Supreme Deity of
the Son and of the Holy Ghost, God limits this incomprehensi-
ble plurality of his one Godhead to three persons, each having
ascribed to it the divine attributes, and all inhering in one and
the same essence.
The Divine unity, therefore, as taught in Scripture, has no
relation to number, or to any kind of unity that is comprehen-
sible by the human mind, as even Jewish writers have taught,t
but is exclusively employed in opposition to all human notions
of a plurality of independent and separate Gods.
This oneness, to use the language of Owen,J this oneness
can respect nothing but the nature, being, substance, or essence
of God. God is one in this respect. Some of these words are
not, indeed, used in the Scripture ; but whereas, they are of the
♦See Owen's Works, vol. 10, p. 474, 22 vol. ed.
tSee quoted in Oxlee's Christian Doctrines of the Trinity, and in vol. 1,
pp. 109-13.
tOwen's Works, vol. 10, p. 504, 22 vol. ed.
6— Vol. IX.
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82 ARTICLES ON THE TRINITY.
same importance and signification, and none of them include
anything of imperfection, they are properly used in the decla-
ration of the unity of the Godhead. There is mention in the
Scripture of the Godhead of God.— Rom. i : 20. **His eternal
power and Godhead." And of his nature, by excluding them
from being objects of our worship, who are not Gods by nature.
— ^Gal. iv: 8. Now this natural Godhead of God, is, his sub-
stance or essence with all the holy divine excellencies which
naturally and necessarily appertain thereunto. Such are eter-
nity, immensity, omnipotency, life, infinite holiness, goodness,
and the like. This one nature, substance, or essence, being the
nature, substance, or essence of God, as God is the nature,
essence, and substance of the Father, Son, and Spirit, one and
the same absolutely in and unto each one of them. For none
can be God as they are revealed to be, but by virtue of this
divine nature or being. Herein consists the unity of the God-
head.
This unity in Trinity is, undoubtedly, mysterious and incom-
prehensible. But it is not unreasonable. It is above and
beyond the capacity and limits of reason to discover or com-
prehend. But so is all that relates to God and things super-
natural and divine. Reason, we have seen, by all its searching
can know nothing of the nature and essence of any material
object or of the human soul, much less of God. It never could,
and never did, prove the absolute unity of God. This, as may
be seen in Plato's Parmenides, was the bottomless and fathom-
less gulf to human reason. Reason has proved as it thought,
and practised upon the belief of a plurality of Gods, and by a
corruption of primitive revelation human reason has believed
in a trinity of Supreme Gods. Reason therefore, now humbly
and gladly receives that teaching which Socrates and Plato
sought and even expected, and rejoices to believe that there are
three persons in the adorable Godhead, and that these three are
one.*
"Ye lofty minds, whose maxims some e'en now
Pretend to follow, true philosophers, t
Who sought whatever ye could find of God,
How would your hearts have bounded to the voice
Of God in flesh made manifest I whom they
♦Among the Fathers, says Hagenbach, in his History of Doctrines, vol.
1, pp. 93-7, "The more profound thinkers, however, were well aware that
it is not sufficient to demonstrate the mere numerical unity of the Divine
Being, and accordingly placed the transcendental unity far above the
mathematical monas.
The idea of a revealed religion implied that so much of the nature of
God should be made manifest to man as would be necessary to the knowl-
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ARTICLES ON THE TRINITY. 83
Who follow up your systems hold in scorn ;
And tuning o'er the first part of the strain
Of angels, which, as though from Heaven t'w€rc caught
By inspiration, ye divinely sanp;.
The closing numbers jarring discords deem
But ye were witnesses of darker times ;
And shall in judgment 'gainst your followers
Of these bright days of revelation rise,
As well as those who in your twilight hour
Denied or hated the fair truths ye taught." — Ragg.
That the Scriptures are the word of God is, in this contro-
versy, assumed. But if they are, then we know as assuredly
that they would be so worded as to guard in every way against
that idolatry which they everywhere and in all its forms, con-
demn. The plain, obvious, and necessary teaching of Scrip-
ture that God is in one sense one, and in another sense three,
and that while there is but one divine Godhead there are three
persons, to each of whom, Scripture attributes this Godhead
with all divine honour and prerogatives pertaining to it, makes
the doctrine of the Tri-unity or Trinity of the divine nature
the teaching of God himself, concerning his own ineffable
nature. And surely, to use the language of Robert Hall, this is
the true way of contemplating the doctrines peculiar to revela-
tion, "to consider them as facts, believed on the authority of
the Supreme Being, not to be proved by reason; since their
edge of salvation. The Church, therefore, has ever cultivated the X.0709
ire^t ©€01/ (theology.) On the other hand, the insufficiency of human ideas
was always acknowledged, (in opposition to the pride of speculation,) and
the character of the Divine Being was admitted to be past finding out ;
some even entertained doubts about the propriety of giving God any name.
Much of what the Church designated by the term mystery (sacrament,)
is founded partly on a sense of the insufficiency of our ideas and the
inaptitude of our language, and partly on the necessity of employing certain
ideas and expressions to communicate our religious thoughts and opinions.
When the martyr Attains, in the persecution of the (iallican christians,
under Marcus Aurelius, was asked by his judges what the name of God was,
he replied **0 ^€09 OVfJM OVfC €;^€t 0)9 ai/^SG)7r09." Euseb., v. i. (edit.
Heinchen. T. ii, p. 29, comp. the note.) Such was also, the opinion of Justin
M. Ajloligy, ii, 6 ; whatever name may be given to God, he who has given a
name to a thing must always be anterior to it. He therefore draws a
distinction between appellatives and names. The predicates TTttTiyf, ^609,
tcvpto^y oeCTTOTrj^y are only appellatives. God is not only above all names,
but also above all existence. Minuc. Fel. c. 18. Hie (Deus) nee videri
potest, visu clarior est, nee comprehendi, tactu purior est, nee aestimari,
sensibus major est, infinitus, imenensus et soli sibi tantus quantus est,
notus, nobis vero ad intellectum pectus angustum est, et ideo sic eum digne
aestimamus, dum inaestimabilem dicimus. Eloquar, quemadmodum sentio :
magnitudinem Dei, qui se putat nosse minit, qui non vult minere, non
novit, nee nomen Deo quaeras: DEUS nomen est. Illic vocabulis opus
est, quum per singulos propriis appellationem insig^ibus multitudo din-
menda est Deo qui solus est, Dei vocabulum totum est. Quem si patrem
dixero. terrenum opineris ; si regem, carnalem suspiceris, si dominus. intel-
liges utique mortalem, aufer addiltamenta nominum, et perspicies ejus
claritatem.
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84 ARTICLES ON THE TRINITY.
truth does not result from any perceptible relations in our
ideas, but they owe their existence entirely to the will and
counsel of the Almighty Potentate. Let the fair grammatical
import of Scripture language be investigated, and whatever
propositions are, by an easy and natural interpretation, deduci-
ble from thence, let them be received as the dictates of Infinite
Wisdom, whatever aspect they bear, or, whatever difficulties
they present. Repugnant to reason they can never be, because
they spring from the Author of it; but superior to reason,
whose limits they infinitely surpass, we must expect to find
them. The facts which we have become acquainted with in
the natural world, would appear stupendous were they com-
municated merely on the evidence of testimony; they fail to
astonish us, chiefly because they have been arrived at step by
step, by means of their analogy to some preceding one. We
have climbed the eminence by a slow progression, and our pros-
pect has insensibly widened as we advanced, instead of being
transported thither instantaneously by a supreme power.
Revelation conducts us to the path at once, without previous
training, without any intellectual process preceding, without
condescending to afford other proof than what results from the
veracity and wisdom of the Creator; and when we consider
that this truth respects much sublimer relations and concerns
than those which subsist in the material world, that it regards
the existence and nature of an infinite and incomprehensible
God, the ways and counsels of God respecting man's eternal
destiny, is it surprising that it should embrace what greatly
surpassed our previous conjectures, and even transcends our
perfect comprehension ?"
To question or deny this doctrine of the tri-unitv of God,
although admitted to be taught by the language of Scripture,
plainly and naturally interpreted, because it is incomprehensi-
ble, is to destroy all certain assurance that the Scriptures are
the word of God, or that there is one God, or indeed, as we
have seen, a God at all. To disprove the doctrine of Scripture,
that while the divine essence, nature, or Godhead, is numeri-
cally one, there is a real distinction between the Father, the
Son, and the Holy Ghost, to whom this essence and all divine
attributes are severally and equally applied, we must be able to
prove from our actual knowledge of God's nature that such
distinctions cannot possibly exist in the divine nature, and
which is, we have seen, an impossibility. Apart from what
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ARTICLES ON THE TRINITV. 85
God reveals concerning himself, no finite reason can tell what
is God's nature, what is proper or impossible to that nature,
what the unity of this nature is, or what a personal distinction
in that nature is. "It is a clear point, I think," says Prof.
Stuart,* "that the unity of God cannot be proved without reve-
lation. It may, perhaps, be rendered faintly probable. Then
you depend upon Scripture proof, for the establishment of this
doctrine. But have the Scriptures anywhere, told us what the
divine unity is? Will you produce the passage ? The oneness
of God they assert. But this they assert always in opposition
to the idols of the heathen, the polytheism of the gentiles — the
Gods superior and inferior, which they worshipped. In no
other sense have the Scriptures defined the oneness of the
Deity. What then is oneness, in the uncreated, infinite, eternal
Being? In created and finite objects, we have a distinct per-
ception of what we mean by it; but can created objects be just
and adequate representatives of the uncreated one? Familiar
as the assertion is, in your conversations and in your sermons,
that God is one, can you give me any definition of this oneness,
except a negative one ? That is, you deny the plurality of it ;
you say God is but one, and not two, or more. Still, in what,
I ask, does the divine unity consist? Has not God different
and various faculties, and powers ? Is he not ahnighty, omnis-
cient, omnipresent, holy, just, and good? Does he not act dif-
ferently, t. e,, variously, in the natural and in the moral world ?
Does his union consist, then, appropriately in his essence ? But
what is the essence of God ? And how can you assert that his
unity consists appropriately in this, unless you know what his
essence is, and whether oneness can be any better predicated
of this, than of his attributes ?
Your answer to all this is, the nature of God is beyond my
reach; I cannot define it, I approach to a definition of the
divine unity, only by negatives. That is, you deny the negative
plurality of God; or you say there are not two or more
essences, omnisciencies, omnipotencies, &c. But here all inves-
tigation is at an end. Is it possible to show what constitutes
the internal nature of the divine essence, or attributes ; or how
they are related to each other; or what internal distinctions
exist ? About all this, revelation says not one word ; certainly
the book of nature gives no instruction concerning it. The
assertion then, that God is one, can never be fully understood
^Letters to Dr. Channing, pp. 45-6.
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86 ARTICLES ON THE TRINITY.
as meaning anything more than that he is numerically one; i, e.,
it simply denies polytheism, and can never reach beyond this.
But how does this prove, or how can it prove, that there may
not be, or that there are not distinctions in the Godhead, either
in regard to attributes, or essence, the nature of which is
unknown to us, and the existence of which is to be proved by
the authorities of the Scriptures only?"
When Unitarians, therefore, inquire what that distinction in
the Godhead is, in which we believe, we answer that we do not
profess to understand what it is ; we do not undertake to define
affirmatively. We can approximate to a definition of it, only
by negatives. We deny that the Father is in all respects, the
same as the Son; and that the Holy Spirit is in all respects,
the same as either the Father or the Son. We rest the fact,
that a distinction exists, solely upon the basis of Revelation.
In principle then, what more difficulty lies in the way of
believing in a threefold distinction of the Godhead than in
believing in the divine unity ?
The unity of the Father, the Son, and the Spirit, is, indeed,
a mystery, a fact clearly revealed, yet suggesting questions
which no analogy of consciousness, no walk of human experi-
ence, enables us to solve. "Doth this offend" us? Shall we
deny the fact ? Shall we, in our pride of intellect, assume the
one God must be as one man — ^his unity shall be as one of our
unities — that he cannot contain, in his own essential nature, the
element of love, the object of love, and the manifestation of
love ; that the human definition of God must be the true defini-
tion ; that if the Father, the Son, and the Holy Ghost be God,
there must be three Gods, and not one, even though the Scrip-
tures teach us that God as revealed in the Scriptures — Father,
Son, and Holy Spirit — is "the only living and true God?"
Rather let us acknowledge, for assuredly it well becomes us,
that as "no man knoweth the things of a man but the spirit of
man which is in him, even so the things of God knoweth no
man, but the Spirit of God. For the whole subject is at an
infinite distance from us, and wholly foreign to us, nor is it
revealed to us, for it even surpasses the apprehension of
angels.*
Concerning this most excellent and holy Trinity, we cannot
find any suitable words in which we might speak of it, and yet
we must express this supernatural incomprehensible Trinity
♦Stowcll on the Works of the Spirit, pp. 81, 406.
,V.
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in words. If we therefore, attempt to speak of it, it is as
impossible to do it properly as to reach the sky with one's head.
For all that we can say or think of it is a thousand times less
proportionate to it than the point of a needle is to heaven and
earth, yea, a hundred thousand times less. We might talk to
a wonderful amount, and yet we could neither express nor
understand how the distinction of the persons can exist in the
supernatural unity.
O thou Eternal OnsI whose presence bright
All space doth occupy, all motion guide ;
Unchanged through time's all-devastating flight;
Thou only God! There is no God beside.
Being above all beings I Three in One!
Whom none can comprehend, and none explore,
Who fill'st existence with Thyself alone.
Embracing all, supporting, ruling o'er,
Being whom we call God and know no more.
As far beyond the starry walls of Heaven,
As is the loftiest of the planets seven,
Sequestered from this earth in purest light
Out-shining ours, as ours doth sable night,
Thou all-sufficient, omnipotent.
Thou Ever Glorious, Most Excellent
God, various in names, in essence one.
High art installed on golden throne,
Out-stretching Heaven's wide-bespangled vault.
Transcending all the circles of our thought;
With diamantine sceptre in thy hand.
There thou giv'st laws, and dost this world command.
Drummond,
But on this subject of the unity of God, as an objection to
the Scriptural proof of the Trinity, we propose to make some
further observations in a future number.
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ARTICLE V.
On the Trinity.
The Objections of Unreasonableness, Contradiction, and the
Human Origin of the Word Trinity.
The object of our previous articles* has been to determine
the true nature, office, capacity, limits and condition of human
reason, especially in reference to God's unity and nature. Our
views will be found admirably sustained in a discourse by
Bishop Butler, — the immortal author of the Analogy of Natu-
ral and Revealed Religion, — upon the ignorance of man.
After illustrating the position that "the wisest and most
knowing'* cannot, any more than the most ignorant, compre-
hend the nature of any causes, or any essences of things, and
much less the Being, attributes or ways of God, he shews that
difficulties in speculation, and limitations to our knowledge, are
as much a part of our present state of probation and discipline
as difficulties in practice. He goes on to remark, that "to
expect a distinct comprehensive view of the whole subject of
religion, and especially of God, clear of difficulties and objec-
tions, is to forget our nature and condition, neither of which
admit of such knowledge, with respect to any science whatever.
And to inquire with this expectation, is not to inquire as a man,
but as one of another order of creatures."
"Knowledge," adds this deep master of human thought, "is
not our proper happiness. Men of deep research and curious
inquiry, should just be put in mind, not to mistake what they
are doing. For it is evident that here is another mark set up
for us to aim at ; — ^another end appointed us to direct our lives
to ; — ^another end which the most knowing may fail of, and the
most ignorant arrive at. The secret things belong unto the
Lord our God ; but those things which are revealed, belong unto
us, and to our children, forever, that we may do all the words
of this law, which reflection of Moses, put in general terms, is,
that the only knowledge, which is of any avail to us, is that
which teaches us our duty, or assists us in the discharge of it."
All morals, however, — and all duty, — have reference to law,
to a law giver, and to the sanctions by which his laws are
enforced. "To know the true God" truly, and the way of
*On the Proyince of Reason, and its incapacity to determine the nature
and mode of existence of God.
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salvation He has devised and declared — ^this "is eternal life/'
And as it has been most clearly shewn, that by all our search-
ings we can find out nothing certainly of God's nature or will,
"in the deepest humility, let us prostrate our souls before the
word of His testimony, that we may implicitly hear, believe,
and obey, all that the Lord our God shall say unto us."
The Scriptures, we have affirmed, do not teach what some
men would now call the only reasonable doctrine of God's
nature, namely, that He is absolutely, personally, and metaphy-
sically, ONE, so as to be incapable of being in any sense three,
AND yet ONE. On the contrary, they teach, as we affirm, that
as the nature of God must be infinitely different and distinct,
from what our finite capacities can comprehend, or our human
language and analogies express, that the Divine essence or
nature is common to the Father, Son and Spirit, who are,
nevertheless, relatively distinct, and distinguished from each
other. These three are one Being, in such a sense that they are
all included in the idea of God, so that it is impious to say
there are three Gods. These three persons, however, are dis-
tinct, not only in name, but in incommtmicable properties, so
that it is equally impious to say that the Father, the Son, and
the Holy Ghost are not each, and equally, God. In reference
to each other there are internal, as well as economical differ-
ences, founded upon their personal relations, offices and dis-
tinctions, but these differences consist only in personal proper-
ties, and not in their substances, or Godhead, which is one.
The sum of what is revealed in Scripture on this subject is,
that God is one ; that this one God, is Father, Son, and Holy
Ghost ; that the Father is the father of the Son ; and the Son,
the son of the Father; and the Holy Ghost, the spirit of the
Father and the Son ; and that, in respect of this, their mutual
relation, they are distinct from each other.
"Moreover," says Dr. Owen, "whatever is so revealed in the
Scripture, is no less true and Divine, as to whatever necessarily
followeth thereon, than it is, as unto that which is principally
revealed and directly expressed. Hence it follows, that when
the Scripture revealeth the Father, Son and Holy Ghost, to be
one God, seeing it necessarily and unavoidably follows thereon
that they are one in essence, wherein alone it is possible they can
be one ; and three in their distinct subsistences, wherein alone
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it is possible they can be three ; this is no less of Divine Revela-
tion, than the first principle from whence these things follow."*
This doctrine is pronounced so contrary to reason as not to
be credible, "even if it were not once, nor twice, but very fre-
quently and most expressly written in the Scripture."t But
from what we have seen, it is most unreasonable for hiunan
reason to say what is credible in reference to God's nature,
which is infinitely above and beyond its comprehension, and of
whose mode of existence we can know and express as little as
we can about how and why he began to exist at all.
Let it be granted, then, that the doctrine of the Trinity is,
by its very nature, inconceivable by the human mind. Is it
therefore to be rejected? Mr. Mill lays it down as logically
true, that *'it is absurd to reject a proposition as impossible on
no other ground than its inconceivableness."
"I cannot but wonder that so much stress should be laid on
the circumstances of inconceivableness, when there is ample
experience to show that our capacity or incapacity of conceiv-
ing a thing has very little to do with the possibility of the thing
in itself ; but is, in truth, very much an affair of accident, and
depends on the past history and habits of our own minds. * * *
When we have often seen and thought of two things together,
and have never, in any one instance, either seen or thought of
them separately, there is, by the primary law of association,
an increasing difficulty, which may, in the end, become insuper-
able, if conceiving the two things apart. * * * There are
remarkable instances of this in the history of science : instances
in which the most instructed men rejected as impossible,
because inconceivable, things which their posterity, by earlier
practice and longer perseverance in the attempt, found it quite
easy to conceive, and which everybody now knows to be true."t
We must consider an inference, logically drawn from estab-
lished and admitted premises, to be true, even though the
things thus proved true be inconceivable. For, what is to be
understood by the terms inconceivable and conceivable, impos-
♦Owen's Works, vol. x : pp. 469, 471, 472.
tSee Smalcus in Abaddie, p. 254. The writers whom Stillingflect
opposed in his work on the Trinity say : "We deny the Articles of the new
Christianity, or the Athanasian religrion, not because they are mysterious,
or because we do not comprehend them ; we deny them because we do
comprehend them ; we have a clear and distinct perception, that they are
not mysterious, but contradictions, impossibilities, and pure nonsense. —
We have our reason in vain, and all science and certainty would be
destroyed, if we could not distinguish between mysteries and contradic-
tions."— See Stillingflect on the Trinity, page 7, &c
tSystem of Logic, pp. 265, 266.
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ARTICLES ON THE TRINITY. 91
sible and possible? If all our knowledge is originally derived
from experience, then are these notions derived from our
experience. The one class means things at variance with our
experience, and the other, things not at variance with our
experience. Clearly, unless we possess fundamental ideas, or
can gain a knowledge of things in themselves, no logical proc-
ess can give to the notion, impossible, any larger meaning than
this. But if, at any time, the inability of men to conceive the
negation of a given proposition simply proves that their experi-
ence, up to that time, has, without exception, confirmed such
proposition ; then, when they assert that its untruth is impossi-
ble, they really assert no more than when they assert that its
negation is inconceivable. If, subsequently, it turn out that
the proposition is untrue; and if it be therefore argued that
men should not have held its untruth impossible because incon-
ceivable, we reply, that to say this, is to condemn the use of the
word impossible altogether. If the inconceivability of a thing
be considered insufficient warrant for asserting its impossibility,
it is implied that there can exist a sufficient warrant ; but such
warrant, whatever its kind, must be originally derived from
experience ; and if further experience may invalidate the war-
rant of inconceivableness, further experience may invalidate
any warrant on which we assert impossibility. Therefore, we
should call nothing impossible.
In this sense, therefore, the inconceivableness of any theory
which is above and beyond our present possible experience, is
no test of its truth. In respect to all things beyond the measure
of our faculties and consequent range of experience, inconceiv-
ableness must ever remain, as Sir William Hamilton affirms,
an inapplicable test.*
We might also ask, whose reason is thus offended ? Not that
of Bishop Butler, or of Lord Bacon, or of the great mass of
christians, — (not to name classic and heathen minds, including
Plato,) — from the beginning until now. These have all con-
tended that this was a doctrine in itself considered, neither
reasonable nor unreasonable, nor one on which reason can pro-
nounce any judgment whatever. The subject of the proposi-
tion is beyond the comprehension of reason. And yet the only
terms in which we can speak of God, are drawn from finite
beings, finite relations, and finite modes of existence. And
♦See Art. on the Universal Postulate, in Westminster Rev., Oct. 1868.
p. 276.
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92 ARTICLES ON THE TRINITY.
hence reason has no premises from which it can deduce a posi-
tive conclusion. The whole matter is infinitely above and
beyond reason. It is not true, therefore, that this doctrine of
the Trinity is contrary to reason, if we understand by this term
the general reason of men, for we shall find that the doctrine,
in some form, has entered into all the ancient religions of man-
kind.
Neither is this objection true, if we are to judge of what is
reasonable by the reason of christians, since this doctrine has
from the beginning been almost universally believed by every
branch of the christian Church. Neither is it true, that this
doctrine is contrary to the reason of modem christians since
the Reformed Churches, with entire unanimity, introduced this
doctrine into their creeds, and thousands of the most acute and
able minds have found the doctrine in no way, contrary to
reason, but a doctrine of which reason can know and judge
nothing beyond the testimony brought before it in the revela-
tion of God. In other words, this subject can only be known
and determined by positive revelation.*
On all subjects on which it alone can give evidence, the testi-
mony of God is the highest reason, and outweighs all possible
*In truth, sa3rs Mr. Faber, nothing can be more childishly unphilosophical
and illogical, than the too common anti-trinitarian practice, of starting
abstract objections to the bare nature of the doctrine itself, and of pre-
tending to decide, by the wholly inapplicable argument a priori, the pure
historical question of fact, whether the doctrine of the Trinity is or is
not a doctrine of Christianity f This is the fatal paralopsm which runs
for instance, through Dr. Channing's Discourse on The Superior tendency
of Unitarianism to form an elevated religious character.
He reasons abstractedly, against the truth of the doctrine of the Trinity,
from his own distorted arbitrary statement of its alleged moral and intel-
lectual tendency: and from a rapid view of this caricatured portrait, he
determines, through the dangerous argumentum a priori, and in language
which I have absolutely shuddered to read ; that such a doctrine cannot
form a part of sincere Christianity.
Now, even to omit the gross sophism of arguing from a gratuitous state-
ment of his own which would offensively exhibit Trinitarianism as alike
absurd and immoral; what can be a greater paralogism, than the principle
upon which the whole of Dr. Channing's discourse is constructed?
1. The question is a simple historical question of Fact; the question,
namely: Whether the doctrine of the Trinity, with the dependent doctrine
of Christ's essential deity, was taught by the Apostles, and is propounded
in Scripture.
2. Yet this palpably mere question of fact, which, like all other similar
questions, can only be determined by evidence, Dr. Channing actually
professes to determine by the application of abstract a priori reasoning.
3. Thus, in former days, did misplaced ingenuity determine in the nega-
tive the question of fact; whether the Copemican system be true, and
whether men exist in the supposed paradoxical condition of antipodes:
and thus, in the present day, does a more eloquent, than logical, American
Divine, similarily determine in the negative, the question of fact ; Whether
the doctrine of the Trinity, with the dependent doctrine of Christ's true
Godhead, was taught by the Apostles and is propounded in Scripture. — On
the Apost, of Trinitarianism, vol. 1, pp. 229, 289.
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ARTICLES ON THE TRINITY. 93
objection and cavil, since these are all based upon the absurdity
that finite can comprehend that which is infinite and infinitely
incomprehensible and beyond our capacity to understand.
Because in a finite nature such as ours, the same spirit cannot
be three and yet one, therefore, it is argued God*s nature, which
is infinitely above, beyond, and different from, and cannot be
one, and yet in sound sense three. Such reasoning is absurd,
foolish and contradictory. This doctrine is, indeed, like many
others, above reason, but not contrary to it, since upon it reason
can determine nothing.
Such is plainly the teaching of Scripture. "The Scripture*
tells us indeed, that the 'spirit of a man which is in him knows
the things of a man.' A man's spirit, by natural reason may
judge of natural things. *But the things of God knoweth no
man, but the spirit of God/ — 1 Cor. ii: 11. So that what we
know of these things, we must receive upon the revelation of
the Spirit of God merely, if the Apostle may be believed. And
it is given unto men to know the mysteries of the kingdom of
God. To some, and not to others ; and unless it be so given
them, they cannot know them. In particular, none can know
the Father, unless the Son reveal him. Nor will, or doth, or
can, flesh and blood reveal, or understand Jesus Christ to be
the Son of the living God, unless the Father reveal him and
instruct us in the truth of it. — Matt. 16 : 18. The way to come
to the acknowledgment of these things, is that described by the
Apostle. — Eph. iii: 14-19. 'For this cause I bow my knees
unto the Father of our Lord Jesus Christ, of whom the whole
family in Heaven and earth is named, that he would grant you,
according to the riches of his glory, to be strengthened with
might by his Spirit in the inner man ; that Christ may dwell in
your hearts by faith; that ye, being rooted and grounded in
love, may be able to comprehend with all saints,' &c. As also,
(Col. ii : 2, 3,) 'That ye might come unto all riches of the full
assurance of understanding, to the acknowledgment of the
mystery of God, and of the Father, and of Christ ; in whom are
hid all the treasures of wisdom and knowledge. It is by faith
and prayer, and through the revelation of God, that we may
come to the acknowledgment of these things; and not by the
carnal reasonings of men of corrupt minds."
♦Owen's Works, vol. 10, pp. 509, 510.
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Shall foolish, weak, short-sighted man
Beyond the angels go,
The great Almighty God explain.
Or to perfection know?
His attributes divinely soar
Above the creature's sight.
And prostrate seraphim adore
The glorious Infinite.
Jehovah's everlasting days I
They cannot numbered be ;
Incomprehensible the space
Of thine immensity!
Thy wisdom's depths by reason's line
In vain we strive to sound,
Or stretch our labouring thought t'assign
Omnipotence a bound.
The brightness of thy glory leaves
Description far below ;
Nor man s nor angel's heart conceives
How deep thy mercies flow.
But it is further said, that the doctrine of the Trinity is, in
itself, contradictory, and therefore, to be rejected, since to say
that three are one and one is three is absurd. This however,
is just what is not said. The word trinity from two Latin
words, signifies a unity that is three-fold in its unity — a three
that are one in their trinity, that is, a tri-unity. It defines
not three disunited persons united in one name, or in commu-
nity of counsel, but the union of three persons in one essence,
so as to be really and truly one, and yet, in a manner incom-
prehensible, to us, truly and really three. Mr. Locke says, "in
my whole essay there is not anything like an objection against
the Trinity."* There is manifestly no contradiction in the
term trinity, because it does not affirm that three are one and
that one is three, but that in the infinite and incomprehensible
Jehovah there is a unity so inconceivably different and distinct
from the union of finite human natures, — of which alone we
know anything, — as to admit of three persons, hypostases or
modes of subsistence, in the one ever-blessed Godhead. The
very term trinity therefore, which means a tri-unity, obviates
the objection made against the doctrine, that it is contradictory,
since it does not imply that God is one in the same sense in
which he is three, or three in the same sense in which he is one,
but three in a sense different from, and reconcilable with, that
in which he is one, and one in a sense different from, and
reconcilable with that in which he is three. What that sense
♦See on the alleged Unitarianism of Locke, &c., Note A, at end of the
article.
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is, or HOW God is what he is thus said to be, the doctrine does
not affirm, nor does any man dare to explain. And that it
implies any contradiction in the essential nature of the Divine
being, no man can dare to affirm without presumption and
impiety, since this would imply an actual knowledge of what
that nature in its essence and mode of existence is.
When the late Daniel Webster, (whose capacity to determine
what is and is not contradictory to reason no one will call in
question,) was told by a friend coming out of church, that he
did not know how any reasonable man could believe in the
Trinity, therefore, that three is one and one three, "Ah, sir,*'
replied Mr. Webster, "we do not understand the arithmetic of
Heaven." This great mind was moved also to record his name
at the foot of a dying declaration that while he could not in the
flesh see God or understand the arithmetic of Heaven, he
nevertheless, understood the fact attested of himself by God,
and that he believed therefore, on "God the Father, Son and
Holy Ghost," and now we would hope his faith is turned into
knowledge, and he unites in ascribing glory and honour unto
God the Father, Son and Holy Ghost.
Mr. Boswell once said to Dr. Johnson, "Would not the same
objection lie against the Trinity as against transubstantiation ?"
"Yes," said he, "if you take three and one in the same sense.
If you do so, to be sure you cannot believe it. But the three
persons in the Godhead are three in one sense and 'one in
another; [three in person or hypostases and one in nature, one
in the unity of the spirit,] we cannot tell how, and that is the
mystery."*
The apparent verbal contradictions in the language employed
to express the personal distinctiveness, and the Divine unity of
the Father, the Son, and the Holy Spirit, arise from the inap-
plicableness of words denoting human thoughts, to that which
transcends all human thought. There is nothing in man's per-
ceptions, consciousness, or formal logical definitions, to supply
him with intelligible terms that can ever be more than an
approximation towards the exact and full truth of the unity of
God. For this reason, theology cannot become a strictly logi-
cal science; language is too imperfect, too low a vehicle, to
become the exponent of its higher truths.f
♦Johnson's tour to the Hebrides, by Boswell, p. 90.
tAugustine strongly felt, as he has majestically expressed, the ineflfa-
bleness of this great mystery cum ergo quacritur quid tria. vel quid tres,
conferimus nos ad inveniendum aliquod speciale vel generale nomen quo
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This, in reality, is the foundation on which philosophical
objections to the doctrine of the Trinity, are founded. Thus
Dr. Dewey asserts the impossibility of conceiving of the per-
sons of the Trinity as any other than three distinct beings.
And why? "When,** says he, "we speak of unity in a being,
we mean that he is self-conscious." He thus frames to him-
self a definition of what constitutes a being which suits his
own purpose, omitting what is most essential to our idea of
being, namely, that substance or essence, and those properties
by which it is known and distinguished by us, and then bases
his objection to a Scriptural fact upon his own defective
theory.f
While, however, it is impossible, as has been said, to give any
positive exposition of what is implied in the doctrine of a
trinity of the Divine nature, the human mind is capable of
showing that the doctrine is not inconsistent with our present
experience and knowledge, however immeasurably it may be
above them.
But not only is this doctrine not unreasonable, absurd or
contradictory, it might be argued that it is most reasonable.
"There appear to be." says Dr. Pye Smith, "'Very reasonable
grounds for supposing that this doctrine, or some other resem-
bling it, would be a necessary deduction from the fact of the
ABSOLUTE PERFECTION of the Divine nature. The notion of
Supreme and Infinite Perfection cannot but include every
POSSIBLE excellency, or, in other words, every attribute of being
which is not of the nature of defect. It must be premised that
creation had a beginning. At whatever point that beginning
may have been, whatever multiples of ages, imagination or
hypothesis can fix upon to carry that point backwards, the point
will stand somewhere. Before that position, therefore, a dura-
tion zvithout beginning must have elapsed. Through that
period, infinite on one part, it is incontrovertible that nothing
can have existed except the Glorious Deity. But, if the unity
of the Divine nature be such a property as excludes every kind
of plurality, the properties of active life, tendency to diffusion,
and reciprocity of intellectual and moral enjoyment, (which are
perfections of being,) must have been through that duration,
in the state of absolute quiescence. It seems to follow that
complectamur haec tria, neque occurrit animo, quia excedit, supereminentia
divinitatis usitati eloquii facultatem. Verius enim cogitatur Deus quam
dicitur, et verius est quam cogitatur. — Stowell on the Work of the Spirit.
tSce the New Englander for 1848, pp. 673-5,
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ARTICLES ON THE TRINITY. 97
from eternity down to a certain point in duration, some per-
fections were wanting in the Deity. The Divine Mind stood
in an immense solitariness. The infinitely active life, which is
a necessary property of the Supreme Spirit, was from eternity
inactive. No species of communication existed. There was
no development of intellectual and moral good, though in a
subject in which that good has been necessarily, infinitely, and
from eternity inherent. I feel the awful ground on which I
have advanced, in putting these suppositions; and I would
humbly beseech the Divine Majesty to pity and pardon me, if
I am guilty of any presumption. I am, also, fully attentive to
the attribute of all-sufficiency as a necessary property of the
Blessed and Adorable Nature. But when I have given every
consideration of which I am capable to this most profound of
subjects, I cannot but perceive it as a strong, and even invinci-
ble deduction of reason, that the denial of such a plurality in
the Infinite Essence as shall admit of a development from eter-
nity of the ever active life and a communion from eternity in
infinite good, is a denial to the Supreme Nature of something
which is essential to absolute and Infinite Perfection.
I add, therefore, that, whatever improper use may have been
made of the terms by impious familiarity, and whatever ridi-
cule may have been cast upon them by profane opposition, the
venerable confessions of antiquity appear to me to be entirely
accordant with careful reasoning and with Scriptural authority ;
— ^that the one Lord Jesus Christ is the only Begotten of the
Father, before all ages; and that the Holy Spirit proceeded
from the Father, equal to the Father and the Son in eternity,
majesty, glory, and all perfection."*
"Own, then, man
The image of his Maker — grant that God
Possesses all perfection he has given,
And in the Deity there needs must be
Some glorious attributes, that correspond
With those peculiar faculties in us,
Call'd social ones ; I speak not of the bonds
Of finite passion, — ^but the inherent power
To make a promise, a command express,
And witness bear.
That God this power possesses
We need not wander far for evidence.
Let nature be our witness. He who form*d
The eye must see ; and He whose mandate call'd
Creation forth, most surely can command ;
♦See his Testimony to the Messiah, vol. 3, pp. 420, 421. See also Howe's
Works, vol. 4, pp. 320. 321, where, in his calm inquiry on the subject of
the Trinity, he has these observations. — See Note B., at the end of this
article.
7—Vol. IX.
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Or all the beauties that our eyes behold,
When turning fondly on the earth's fair face, —
Or piercing far into immensity,
To gaze delighted on its spangling orbs, —
Nay, we ourselves, had no existence known.
But if on naught except created things
Those great perfections can be exercised,
They cannot be eternal or immense ;
And as, before creation's natal hour.
They never could be exercised at all.
Not only are those attributes themselves
Contingent, but the Godhead must possess
Peculiar powers which once he did not hold ;
And the firm grasp of mutability
Thus seems to enclose the Uncreated One,
The great, Unchang'd, Immutable, Supreme.
But, turn we to the converse side and own
That, like the rest of His inherences,
These too are infinite — ^we then are led
(To find them an unbounded exercise)
To some unlimited created thing.
Another independent Deity,
Or a distinctness of hypostases
In the great Essence incarnate ; — (the first
And second of which three hypotheses
We have before exploded:) and behold
The Trinity in Unity again
Stand forth in glory to the enquiring eye.
Nor does the Deity's perfection yield
An evidence less sure. For this seems plain, —
(And here with deepest reverence I speak,)
If God exists in Unity alone.
According to the wandering sceptic's dreams.
He cannot in perfection know himself ;
He cannot fully exercise his power.
His wisdom, goodness, purity, or love,
According to their nature ; nor can hold
Those social faculties he gave mankind.
Nor is perfection of existence found
In him, for thai, undoubtedly, must rest
(Since nought beside can grasp its every mode,)
In union and distinctness. Wherefore, then.
Sons of a blind philosophy maintain
This perilous position? Wherefore shackle
God's active, energetic attributes
In all their operations, till as well
We might suppose a paralys'd old man,
Whose limbs had long forgot their native use.
Complete in power, or deem an idiot sane.
As think perfection can in kitn inhere —
When Trinity in Unity displays
Perfection's beauty; reconciles in full
Whate'er appeared to jar, and Nature's voice
With that of Revelation sweetly joins
In one harmonious song of lasting praise."
"But to return * * * If in operation
Of moral excellence alone are found
(Where hope is banish'd by fruition full,)
The fruits of happiness ; and Deity
Be to himself a fountain — spring of bliss,
Ineffable, eternal, underiv'd ;
Where then does fond enr^uiry lead the mind?
Oh! talk not of presumption! tell me not
It is but limiting the Deity
To say that bliss, as it inheres in him,
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Must flow from sources consonant with ours,
While Revelation's voice attests the truth
Which Reason here would urge. 'Thou loved'st me,'
Hear the Redeemer's sacred lips exclaim,
'Before the world's foundations.' Here he points
To God's eternal source of happiness,
And shews it was not mere inactive rest.
And well may Reason, with a voice like His
Corroborating its conclusions, say,
'As happiness is only to be found
(Where hope's bright visions can no entrance gain,)
In exercise of moral excellence —
And no plurality of Gods can be —
Then either God exists in modes distinct.
Or was, before an object yet was formed
On whom to exercise his attributes.
Eternally devoid of perfect bliss.'
"As then the happiness of God must be
Complete, above all height, beneath all depth,
Immense, eternal, and immutable.
He needs must have some object, infinite.
Co-equal, co-eternal, with Himself,
United, yet distinct, on whom to pour
The o'erflowing fulness of his attributes ;
Which leads us to the same eternal truth
We now so long have been contending for."
A very short and able letter on this subject, will be found
also, in the posthumous works of the celebrated John Wallis,
D. D., Savilian Professor of Geometry, in Oxford, and Chap-
lain to King Charles II., who undertakes to show from mathe-
matical as well as other sciences, that there is no inconsistence
or impossibility that what in our regard is three may in another
regard be one," and that though these illustrations "even from
finite beings, do not adequately agree with this of the sacred
Trinity, yet there is enough in them to show that there is no
such inconsistence as is pretended, in believing that the three
persons may truly be so distinguished as that one be not the
other, and yet all but one God."*
"It is true," he added,t "that not any, nor all of these
instances, nor any of those given by other learned men, do
adequately express the distinction and unity of the Persons in
the sacred Trinity; for neither hath God distinctly declared it
unto us, nor are we able fully to comprehend it, nor is it neces-
sary for us to know. Shall we, therefore, say, things cannot
be, when God says they are, only because we know not how?
If God say, "The Word was God," and "the Word was made
Flesh," shall we say, Not so, only because we cannot tell howf
It is safer to say, It is ; when God says it is, though we know
not how it is : especially when there are so many instances in
♦Sermons and Memoirs, London, 1791.
tib.
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100 ARTICLES ON THE TRINITY.
nature, to show it not to be impossible or inconsistent with
reason. The thing is sufficiently revealed to those who are
willing to be taught and receive the truth in the love of it."
Others however, have dared to go even further than the
removal of any objections to the possibility or reasonableness
of the doctrine of the Trinity, and have conceived that by a
chain of abstract a priori reasoning similar to Dr. Clarke's cele-
brated demonstration of the being and attributes of God, they
can even demonstrate its truth and necessity. Such is the work
of the Rev. Jas. Kidd, Professor of Oriental Languages in the
University of Aberdeen, entitled **An Essay on the Doctrine of
the Trinity, attempting to prove it by Reason and Demonstra-
tion founded upon duration and space, and upon some of the
Divine perfections, some of the powers of the human soul, the
language of Scripture and tradition among all nations."
Of the success of Mr. Kidd*s argument, several eminent men
have expressed favourable opinions, and it was listened to in
lectures by Mr. Belsham and Mr. Broadbent with frankness
and great candour, though both Unitarians. The argument,
however, is too severely metaphysical ever to be popular, and
while such discourses may strengthen conviction, they never
can originate our belief in a doctrine which nothing but Reve-
lation can authoritatively teach and command.*
The learned and judicious Stillingfleet has written a very
able work in vindication of the Trinity, especially against the
objections of its unreasonableness,! from which we make a
quotation.
♦See also, for some ingenious reasoning, "The Great Physician," by
John Gardner, M. D., of London. London, 1843. The arguments of
Professor Kidd have been presented to some extent, in a poetical form, in
a Poem of very considerable ability and poetic spirit, — an elaborate philo-
sophical poem, indeed, "The Deity," a Poem, in Twelve Books, by Thos,
Ragg, with an introduction by Isaac Taylor. 2d Edition, London, 1834.
"Thy nature now, Almighty One, I sing!
And as thou dost exist would thee portray.
In confutation of deistic dreams,
Shewing by Reason's light thou art tri-uns.
Come, then, celestial Spirit Increatel
Shed thine own self upon me, as ere while
Thou, like a flood of love, cam'st rushing down
And fiirdst the chosen ones in Palestine,
And thou, my harp, resume thy sweetest tones ;
That Poesy may spread o'er Reason's page
A loveliness it elsewise could not gain.
Pleasing the fancy as it feeds the mind.
While Trinity in Unity, display'd
Without the aid of Scripture plainly shews
The God of Scripture is the Living God."
tLondon, 1697.
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ARTICLES ON THE TRINITY. 101
"It is Strange boldness in men/* says Bishop Stillingfleet, "to
talk of contradictions in things above their reach. Hath God
not revealed to us that he created all things ; and is it not rea-
sonable for us to believe this, unless we are able to comprehend
the manner of doing it? Hath not God plainly revealed that
there shall be a resurrection from the dead? And must we
think it unreasonable to believe it, till we are able to compre-
hend all the changes of the particles of matter from the crea-
tion to the general resurrection? If nothing is to be believed
but what may be comprehended, the very being of God must
be rejected, and all his tmsearchable perfections. If we believe
the attributes of God to be infinite how can we comprehend
them? We are strangely puzzled in plain ordinary finite
things; but it is madness to pretend to comprehend what is
infinite ; and yet, if the perfections of God be not infinite, they
cannot belong to him.
"Let those who presume to say that there is a contradiction
in the Trinity, try their imaginations about God's eternity, not
merely how he should be from himself, but how God should
co-exist with all the differences of times, and yet there be no
succession in his own being; and they will, perhaps, concur
with me jn thinking that there is no greater difficulty in the
conception of the Trinity than there is of eternity. For three
to be one is a contradiction in numbers ; but whether an infinite
nature can communicate itself to three different substances,
without such a division as is among created beings, must not
be determined by bare numbers, but by the absolute perfec-
tions of the Divine nature : which must be owned to be above
our comprehension."
The justly celebrated and admired John Howe has, among
his works, a short treatise on this subject, entitled "A Calm
Discourse of the Trinity in the Godhead," in which there is a
very lucid and satisfactory exposition of the perfect consis-
tency of this doctrine with the conceptions of the human mind,
and of the impossibility of finding in it anything either absurd
or contradictory* to our reason, and to the constitution of our
compound nature, or to our present knowledge of what is pos-
sible, though beyond our comprehension.
Another work has not long since been published on the doc-
*The reader will do well to consult this Treatise, particularly § ii.>xii..
pp. 307-11.
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trine of Triads,t of which it has been said, "This is decidedly
the most original work which has appeared for some time/'
The design of the author is to illustrate the doctrine of a Divine
Trinity, by tracing a triplicity of character, not only in Scrip-
ture, but in every part of the natural and moral world. The
mass of evidence which he has gathered together is truly
astonishing, and exhibits, not only vast labour, pursued with
untiring patience, but likewise a familiar acquaintance with the
languages and literature, both of ancient and modem times.
His great aim, throughout the whole of his remarkable work,
has been the discovery and advancement of truth, of which he
feels himself the influence and value. All is subservient to
this ; and therefore while he displays great ingenuity and much
keenness of perception, he never suffers himself to be influ-
enced by mere fancy. He demonstrates the existence of a
triform impression on the human mind, as exemplified in the
singular frequency of the tertian form of expression in speak-
ing and writing, and in our ideas of superstition, law, majesty
and dominion ; he shows the same impression as prevailing in
the physical world, in the theology of the heathen, and through-
out the Scripture, as well in its facts as in its mode of expres-
sion.
From what has been advanced, it will be seen that the doc-
trine of the Trinity is, not only not contradictory to reason and
to the invisible things of God, which are clearly seen in all his
works and ways, but that it is in consonace with the eternal
power and Godhead as manifested in our own wonderful con-
stitution,J and as displayed in all his works and ways.
But it is further objected that the very term Trinity, is of
human origin, and is not Scriptural, and that, therefore, the
doctrine itself, is unwarranted by the Word of God. But this
objection comes with a very ill grace indeed, from those who
claim so much for the ofl5ce and power of reason. For all that
is proper and competent to reason, and essential to the progress
and improvement of knowledge we earnestly contend, since it
is both our right and duty to know all that we have the means
of knowing, as well as to be willing to be ignorant where
knowledge is withheld. Now, the analogy between Natural
tin the Albion, which contained large extracts from it, many others
have supposed that traces of this doctrine are imprinted on all the works
of God. — Baxter's Works, vol. 2, pp. 14, 15, Fol. Ed. Cheyne's Phil. Princ.
of Revealed Religion, pp. 99, 113. Owen's Works, vol. 10.
tSee Howe, as above.
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ARTICLES ON THE TRINITY. 103
and Revealed Religion, which is found to exist in so many
essential particulars, is equally striking, as it regards the form
in which truth is placed before the human mind in each of
these departments of knowledge. Revelation, like nature, pre-
sents a vast collection of particular facts, not arranged scien-
tifically, but apparently without any order, symmetry, or sys-
tem. As in nature every fact or object is single, and found, as
it would seem to the ignorant and uninformed, in apparent iso-
lation or disunion ; so have the inspired writers delivered their
sublimest doctrines in popular language in an incidental iso-
lated form, or in connection with some history or precept, and
"have abstained, — as much as it was possible to abstain, — from
a philosophical or metaphysical phraseology." In nature, and
in Revelation also, it is found that the earliest formations were
the most simple, and adapted to a lower condition in the one
case of animal, and in the other of mental and spiritual devel-
opment, tmtil both were at length, brought to that finished state
which was best adapted to the whole of man's earthly history
and necessities. This being the case, reason has the same
office and duty to discharge in reference, both to nature and
revelation. First, the facts or truths as they actually and cer-
tainly exist must be discovered, and then they must be arranged,
classified, and systematized, in order that from them may be
deduced general truths and comprehensive systems of knowl-
edge. Otherwise, the human mind would know nothing of the
natural world but particular facts, and as it regards revelation,
instead of being, as the Apostle says, "perfect," that is, able to
comprehend the more recondite and spiritual mysteries of the
christian faith, we should still be but "babes in Christ,"
acquainted ofily with the first, or elementary principles of reli-
gion, and never able to arrive at the full measure of the stature
of perfect men in Christ Jesus."
In both nature and revelation, therefore, the facts or truths
being known with sufficient certainty, "the processes of com-
parison, deduction, analysis, and combination, by which alone,
we can form comprehensive systems of knowledge, cannot be
carried on with convenience and perspicuity, without the use
of general terms."*
The propriety, therefore, of using such general terms to
express our knowledge of the particular facts or truths of
Scripture, which we have classified and arranged, "rests upon
♦Smith, iii, p. 421.
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104 ARTICLES ON THE TRINITY.
the same foundation as the use of general terms in all scientific
investigations, namely, that they are abbreviations of language,
and serve as instruments of tliought." **The proper considera-
tion is, whether the objects and facts for which they are used
as a compendious notation, are not asserted and implied in the
Scriptures."t
If, therefore, we find not the word trinity in Scripture, yet,
if we do find in Scripture what amounts to a clear proof of the
truth that word expresses ; — if it is proved by Scripture that
God is in essence, that is, nature or Godhead, only one, and
that he will not give his glory to another, — and if the Son as
begotten, and the Spirit as proceeding, — are, nevertheless, both
declared to be really and truly God, — then it follows by the
inevitable necessity of intuitive reason, that these three persons
are severally God, and yet that God is one, — that is, that God
IS A Trinity. The facts being found in Scripture, the human
reason must stultify itself, refuse to follow out its own intui-
tive and necessary conclusion from the premises; — and con-
trary to its right, office, and duty, in reference to all other truth,
and especially as we have seen in reference to revealed truth,
refuse to employ a general term for its own convenience, as an
instrument of thought, and as a medium of instruction.^
And who are they who would dethrone and silence reason,
in this her legitimate and proper office ? The very persons who
would insist upon our adopting the term Unity, which is not
Scriptural, and not only the term unity, but this term with a
metaphysical explanation of the meaning, requiring us to believe
that the infinite Jehovah, the ever existing and uncreated source
of all being, is such an one as his own finite creatures, and that
he, therefore, is, and can be only an absolute and personal
unity; and all this, as we maintain and believe, in plain and
palpable contrariety to the facts found in revelation? How
many other terms also, such as omniscience, omipotence, omni-
presence, do they and we employ ii! presenting in what is
believed a convenient and general form, the individual, isolated,
and unsystematized statements of Scripture, in reference to
God and man, time and eternity, doctrine and duty.
It would, therefore, be just and proper to deny the doctrine
of the divine ubiquity or omnipresence, and many other truths,
because the terms by which they are described are not found in
tib.
tSee Owen's Works, vol. 10, pp. 471, 472, 603, 504, and 511.
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ARTICLES ON THE TRINITY. 105
Scripture, as to deny that of the Trinity because the term
Trinity, is not found in Scripture. If this doctrine is not
directly, positively, and in explicit definition declared in Scrip-
ture, this is equally true of other fundamental articles of reli-
gion, admitted by Jew and christian, such as the being of God,
the existence of angels, the resurrection of the dead, and future
retribution, which, though evidently derived from the inspired
penmen, and now invariably received among the professors of
Judaism, do not, in the volumes of holy writ, appear in the
form of plain propositions, as, that God is, that angels exist,
that the dead shall be raised again, and, that men shall be
rewarded according to their actions ; but being frequently inti-
mated and assumed, posterity is satisfied, that, with the ancient
Hebrews, they formed a very essential and prominent part of
their theological system.*
We have no zeal for the term Trinity any more than for the
terms person, unity of God, omnipresence, &c., if any other can
as well, or better, express the ideas of which these are the con-
ventional signs. We contend, not for terms, but for the doc-
trines expressed by the terms, and which are, in each case, no
more than conclusions drawn by the irresistible power of
human reason from the premises found in Scripture. But the
opposition, it would seem, is not to this necessary, not to say,
legitimate employment of human reason, in generalizing for its
own use the particular facts contained in Scripture. The whole
outcry is against any party doing this but they who reject as
impossible and contradictory the doctrine of the Trinity, and
therefore, oppose the term by which it is propounded. The
facts from which this doctrine is deduced may be indisputably
found in Scripture, and the term does nothing more than state
in one word, what these facts do in many words. JVe, how-
ever, must not employ the word, however simply expressive of
the facts. But they are at perfect liberty to employ the term
unity, which is not found in Scripture, and to attach to it a
meaning contrary to that of tri-unity, and which is not war-
ranted but opposed by Scripture, which even as speaking of
God's unity employs language which necesarily implies a plu-
rality in the one Divine nature pr Godhead. And just so it is,
that they condemn also, all controversy on our part, for the
truth, and all criticism that would maintain and support it,
*See Oxlee's Christian Doctrines, Explained on Jewish Dune, vol. i,
pp. 33, 34, on the objection to the term God-man, or theanthropes. See
Bnrgess' Tracts, pp. Ixiv.-lxvi.
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while they are to be permitted to controvert against the truth,
and to force constructions upon the Bible which will make it
mean anything they wish it to, only that which they or their
pride of reason think it ought to mean.**
The discoveries of relevation remained in the church in
statements very near to their original simplicity, and free from
any metaphysical distinctions until,tt "by the perpetual cavils
of gainsayers, and the difficulties which they have raised, later
teachers, in the assertion of the same doctrines, have been
reduced to the unpleasing necessity of availing themselves of
the greater precision of a less familiar language."
"As to their (the Arians,) complaints, says Athanasius,* the
great champion of orthodoxy in the fourth century, and who
suffered the loss of all things for his bold fidelity to the truth,
"It was they who began with their impious expressions,
TO ov^ ovTcop and to tfp (Sot€ ot€ ovx V^^f which are not Scrip-
ture ; and now they make it a charge, that they are detected by
means of non-scriptural terms, which have been reverently
adopted/' The last remark, says Mr. Newman, is important;
for until the time of Arius, even those traditional statements
of the Catholic doctrine, which were more explicit than Scrip-
ture, had not taken the shape of formulae. It was the Arian
defined propositions of the cf, ovx ovTmVy made out of nothing,
and the like, which called for their imposition.^
The term Trinity is found in the Greek language Tpia^^
in the Latin trinitas, and as it is admitted in Oriental lan-
guages.§ And if this word is not found in the Hebrew lan-
guage we have seen, and shall further see, that in stating the
doctrine of the Unity of God, the Hebrew writers on many
occasions, and from the very opening of the Bible, use plural
♦♦See Paul's Refutation of Arianism, pp. 19 and 41.
ttHorsley's Tracts, p. 358.
♦Athan. Ep. ad Afros, 5, 6.
V*That which ivas made of things not existing/* and "that ivhich once
was not,"
tSee Newman's History of the Arians of the 4th Century, p. 252. London,
1833. It would appear from Aulus Gellius, that trios in Greek, as t'^rnio
in Latin, signified the number three ; and if we speak of the cube or square,
or any other power of three, we should not say trion, but tes tnados.
The word is also, frequently used by Philo Judaeus, in his work on the
creation, where he speculates upon the number of days in a manner very
similar to that followed by Theophilus. The passage in A. Gellius might
lead us to think, that Phythagoras had made use of the term trios, and
his peculiar theory concerning numbers led him to pay particular regard
to the number three. The word, also, occurs in one of those spurious
oracles, which have been ascribed to Zoroaster and the Persian Magi. —
(Burton, p. 35.)
5 Dr. Beard's Artistic and Hist. III. of the Trinity, pp. 50-61.
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ARTICLES ON THE TRINITY. 107
and triple forms of language which, necessarily, imply in their
very statement, a tri-unity or trinity.
The assertion of Dr. Beard and others, that the term trinity
was not used by the early christians, is contrary to existing
proof. The word trios, in Greek, or Trinity, in Latin, was,
originally employed, not to signify the number three absolutely
and simply, but the things thus described as being in one aspect
of it, a trinity, and in another aspect, a unity. This distinction
was found in the very form of christian baptism, in the dox-
ology and benediction, and in several triple forms of Scriptural
expression, and in the whole teaching of the Old and New
Testaments, respecting the supreme deity of the Father, Son,
and Holy Ghost, and at the same time, Concerning the unity of
the Divine nature. The belief in these three persons, the
Father, the Son, and the Holy Ghost, as one God, was made
a primary article in the earliest creeds, embodied in what is
called the Apostles' creed, and in all the creeds of the Eastern
Churches. The true doctrine of the primitive Church may also
be learned from published apologies for the christian faith, viz :
those of Justin Martyr, Athenagoras and TertuUian, which
have been handed down to our time in a perfect state. The
doctrine held by the primitive Church may be learned also,
from other writings of the second century, viz: the genuine
production of Justin Martyr, Irenaeus, Theophilus of Antioch,
Tatian, Clemens Alexandrinus, and TertuUian; also from the
fragments of Dionysius, Bishop of Corinth, of Melito, Bishop
of Sardis, and of Hegesippus, in Eusebius ; from the epistle of
Polycarp of Smyrna, to the Phillipians; from the supposed
epistle of Barnabas ; from the writings ascribed to Ignatius, and
also from Pliny's letter to Trajan, and from the Philotrapis of
Lucian.*
The result of long and laboured controversy, and of the most
elaborate and critical examination of these writings cannot, we
think, leave any impartial reader in doubt, as to the belief of
the doctrine of the Trinity by the primitive christians. The
term trinity, however, was not at first employed because, as has
been said, controversy had not required its introduction.
Justin Martyr, who was bom according to different compu-
tations from the year A. D. 89 to A. D. 103, and was beheaded
at Rome, A. D. 165, in a Confession of Faith, found among his
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108 ARTICLES ON THE TRINITY.
works, — z work whose genuineness is doubted, indeed, by
many, but admitted by all to be of his age or near it,t uses the
term trinity, (rpia^) very clearly.
Theophilus, A. D. 180, tmdoubtedly employs the term trinity
r/oui9, in the following passage:* "In like manner also, the
three days, which preceded the luminaries, are types of the
Trinity, of God and his Word, and his Wisdom." It is not
necessary to attempt to explain this typical allusion; and the
reader is, perhaps aware, that the term wisdom was applied by
the fathers to the second and third persons of the Trinity,
though more frequently to the second.
It is plain, that in the present instance the term wisdom is
applied to the Holy Ghost, as Bishop Bull has shown it to have
been by Irenaeus, Origen, and others.
This much, at least, is evident, that Theophilus must have
considered some resemblance, if not equality, to have existed
between the Father, Son, and Holy Ghost, or he would not
have included them in the same type : and who would venture
in any sense, to speak of a trinity of beings, if one of the three
was God, and" the other two were created.
The next writer, who uses the word in the ecclesiastical
sense, is Clement of Alexandria, who flourished a few years
later than Theophilus. Like many of the fathers, he supposed
Plato to have had a Trinity in view, when he wrote that obscure
passage in his second letter to Dionysius. Upon which Clem-
ent observes, "I understand this in no other way, than as con-
taining mention of the blessed Trinity: for the third thing is
the Holy Ghost, and the Son is the Second." Hippolytus, in a
fragment of one of his works, speaks of "the knowledge of the
blessed Trinity;" and in another, after reciting the form of
words used at baptism, he adds, "For by this Trinity the Father
is glorified." Origen also, very frequently made use of the
term.
Methodius, in his Symposium, made use of the word rpui^^
trinity, and though we may condemn him for seeing an illusion
to the Trinity in the sacrifice offered by Abraham, (Gen. xv:
9,) it is plain from the passage, that the word was in general
use in his day. But there is another passage in the same work,
which shows still more clearly, that, not only the name, but the
doctrine of the Trinity was well understood in those days.
tSee an article in the Biblical Repertory for January, 1853.
♦Ad Autolyctim, lib. 2, c 15, in Dr. Burton's Testinu to the Trinity, p. 34.
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ARTICLES ON THE TRINITY. 109
Having compared the stars, which are mentioned in Rev. ii : 4,
to the heretics, he adds in the same allegorical strain which was
then too common, "Hence they are called a third part of the
stars, as being in error concerning one of the numbers of the
Trinity ; at one time, concerning that of the Father, as Sabel-
lius, who said that the Omnipotent himself suffered ; at another
time, concerning that of the Son, as Artemas, and they who say
that he existed in appearance only; and at another time con-
cerning that of the Spirit, as the Ebionites, who contend that
the prophets spoke of their own impulse."*
TertuUian, A. D. 200, frequently uses the term trinity, and
also, the term person, in their modem theological sense. This
he did, both before and after adopting the opinions of Mon-
tanus, which, however, did not affect this doctrine.f Cyprian,
and Novatian also, employs the term trinity, and Origen very
frequently.^
Lucian, a heathen writer, who was a contemporary of Athe-
nagoras, has a remarkable passage in his dialogue called Philo-
patris.
The speakers in this dialogue are Critias and Triephon, the
former an heathen, the latter a christian, and when Critias has
offered to swear by different heathen deities, each of which, is
objected to by Triephon, he asks, "By whom then shall I
swear ?" to which Triephon makes the following reply, the first
words of which are a quotation from Homer :
"By the great God, immortal, in the Heavens ;"
The Son of the Father, the Spirit proceeding from the Father,
one out of three and three out of one, [unum, one substance;
not unus, one person :]
"Consider these thy Jove, be this thy God."
Critias then ridicules this arithmetical oath, and says, "I cannot
tell what you mean by saying that one is three, and three are
one.
There can be no doubt, that when this dialogue was written,
it was commonly known to the heathen, that the christians
believed the Father, Son, and Holy Ghost, though in one sense
three, in another sense to be one : and if the dialogue was writ-
ten by Lucian, who lived in the latter part of the second cen-
*Dr. Burton's Anti Nicene Testim. to the Trinity, p. 351.
tSee numerous passages with the original, given by Dr. Burton, pp.
60-84, 82, 83.
tSee Do.
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110 ARTICLES ON THE TRINITY.
tury, it would be one of the strongest testimonies remaining to
the doctrine of the Trinity. This was acknowledged by
Socinus, who says in one of his works, "that he had never read
anything which gave greater proof of a worship of the Trinity
being then received among christians, than the passage which
is brought from the dialogue entitled Philopatris, and which is
reckoned among the works of Lucian.*
The two following fragments are preserved by Basil. In
the first of them it is necessary to remember that the term
inroaraais hypostasis, was sometimes used for the nature or
essence of the Deity ; sometimes for a person, ». e., for the sub-
stantial individuality of the three persons in the Godhead. The
Sabellians declined saying in the latter sense of the term, that
there were three hypostases ; and wished to argue, that such an
expression implied three distinct unconnected Beings. Diony-
sius observes, "Though they may say, that the hypostases, by
being three, are divided, still they are three, though it may not
suit these persons to say so; or else let them altogether deny
the Divine Trinity." We may infer from this remark, that
the word Trinity was in common use before the Sabellian con-
troversy began; and Dionysius assumes it as an undisputed
point, that in some sense or other there was a Trinity in the
Godhead. The Sabellians probably denied, that the word
rpla^ implied three inroa-Taaei^ or distinctly existing per-
sons ; but the history of Dionysius and his writings, leaves no
doubt as to the body of believers maintaining this opinion.f
In the liturgy ascribed to St. James and used in the Church
of Antioch, it is distinctly affirmed rpia^ €*9 0€O9 the Trinity is
one God, and it speaks also, of "the holy, adorable, and
co-essential Trinity." The term Trinity was employed in the
Synod of Alexandria, A. D. 317, and from that time came into
common and familiar use, and is described, by Zacharias,
Bishop of Mitylene, as "the uncreated, eternal, and consubstan-
tial Trinity, the first and blessed nature and fountain of all
things, itself the true ens" or source of all being. In the
council of Ephesus it is described as "the Trinity consubstan-
tial above all substance, invisible, incomprehensible, inseparable,
immutable, simple and undivided, and uncompounded, without
^Bishop Bull believed it to be genuine, and Fabricius was inclined to
do the same. Some have ascribed it to a writer older than the time of
Lucian ; others to one of the same age ; and others to much later periods.
I need only refer the reader to discussions of the subject by Dodwell,
Blondell, Lardner, &c.
tBurton, p. 124.
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ARTICLES ON THE TRINITY. Ill
dimension, eternal, uncorporeal, without quality, without quan-
tity, whose is honor and glory, and Deity infinitely good."*
I will only farther remark, in connection with this objection,
in the words of Calvin,t **If they call every word exotic, which
cannot be found in the Scriptures in so many syllables, they
impose on us a law which is very unreasonable, and which
condemns all interpretation, but what is composed of detached
texts of Scripture connected together."
The fathers often accuse themselves and blame the enemies
of the truth for making it necessary to use terms liable to
perversion. ThusJ "Hilary accuses the heretics of a great
crime, in constraining him, by their wickedness, to expose to
the danger of human language those things which ought to be
confined within the religion of the mind ; plainly avowing, that
this is to do things unlawful, to express things inexpressible, to
assume things not conceded. A little after, he largely excuses
himself for his boldness in bringing forward new terms; for
when he has used the names Father, Son, and Spirit ; he imme-
diately adds, that whatever is sought farther, is beyond the
signification of language, beyond the reach of our senses,
beyond the conception of our understanding. And in another
place, he pronounces, that happy were the Bishops of Gaul,
who had neither composed, nor received, nor even known, any
other confession but that ancient and very simple one, which
had been received in all the churches from the days of the
Apostles. Very simple is the excuse of Augustine, that this
word, trinity, was extorted by necessity, on account of the
poverty of human language on so great a subject, not for the
sake of expressing what God is, but to avoid passing it over
in total silence, that the Father, Son, and Spirit are three."
"If, then, the words have not been rashly invented, we should
beware lest we be convicted of fastidious temerity in rejecting
them. I could wish them indeed, to be buried in obHvion,
provided this faith were universally received, that the Father,
Son and Holy Spirit, are the one God ; and that, nevertheless,
the Son is not the Father, nor the Spirit the Son, but that they
are distinguished from each other by some peculiar property.
"I am not so rigidly precise as to be fond of contending for
mere words." "Let us also learn, however, to beware, since
*See Suiceri Thesaurus sat nomine Tpui^.
t Institutes, Book i, ch. 13, 9 3, &c
ICalvin's Institutes, p. 90.
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112 ARTICLES ON THE TRINITY.
we have to oppose the Arians on one side, and the Sabellians
on the other, lest while they take offence at both these parties
being deprived of all opportunity of evasion, they cause some
suspicion that they are themselves the disciples either of Arius,
or of Sabellius. Arius confesses "that Christ is God,'' but
maintains also, "that he was created and had a beginning."
He acknowledges that Christ is "one with the Father," but
secretly whispers in the ears of his disciples, that he is "united
to him," like the rest of the faithful, though by a singular
privilege." Say that he is consubstantial, you tear off the
mask from the hypocrite, and yet you add nothing to the Scrip-
tures. Sabellius asserts, "that the names Father, Son, and
Spirit, are expressive of no distinction in the Godhead." Say
that they are three, and he will exclaim, that you are talking of
"three Gods." Say "that in the one essence of God there is a
trinity of Persons," and you will, at once, express what the
Scriptures declare, and will restrain such frivolous loquacity."
Calvin adds, 'But I have found, by long and frequent experi-
ence, that those who pertinaciously contend about words,
cherish some latent poison."
Let us, then, recognize the necessity and importance of the
term, trinity. Names are things. And so long therefore, as
the doctrine taught by this word is assailed and denied, we
have no alternative. Nor could the facts, proved, as we shall
show, from Scripture, be probably expressed in a simpler form
than in saying, that the God who is one and who is yet God as
Father, as Son, and as Holy Ghost, is a Trinity.
"Ineffable, all-powerful God, all free.
Thou only liv'st, and each thing lives by thee ;
No joy, no, nor perfection to thee came
By the contriving of this world's great fame:
Ere sun, moon, stars, began their restless race.
Ere painted was with light Heaven's pure face,
Ere air had clouds, ere clouds wept down their show'rs.
Ere sea embraced earth, ere earth bare flowVs,
Thou happy liv'dst, world nought to thee supply'd,
All in thyself, thyself thou satisfy'd ;
Of good no slendor shadow doth appear,
No age-worn track, which shin'd in thee most clear
Perfection's sum, prime cause of every cause,
Midst, end, beginning where all good doth pause.
Hence of thy substance, differing in nought,
Thou in eternity thy Son forth brought;
The only birth of thy unchanging mind,
Thine image, pattern-like that ever shin'd ;
Light out of light, begotten not by will,
But nature, all and that same essence still
Which thou thyself, for thou dost nought possess
Which he hath not, in aught nor is he less
Than he his great begetter ; of this light.
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ARTICLES ON THE TRINITY. 113
Eternal, double kindled was thy spright
Eternally, who is with thee, the same
All-holy gift. Ambassador, knot. Flame:
Most sacred Triad, O most holy One !
Unprocreate Father, ever procreate Son,
Ghost breath'd from both, you were, are still, shall be,
(Most blessed) Three in One, and One in Three,
Incomprehensible by reachless height.
And unperceived by excessive light.
So in our souls three and yet one are still,
The understanding, memory and will;
So (though unlike) the planet of the days.
So soon as he was made, begat his rays.
Which are his offspring, and from both was hurl'd
The rosy light which consolates the world.
And none prevent another: so the spring.
The well head, and the stream which they forth bring
Are but one self same essence, nor in aught
Do differ, save in order; and our thought
No chime of time discerns in them to fall
But three distinctly 'bide one essence all
But these express not thee: who can declare
Thy- being? men and angels dazzled are.
Who would this Eden force with wit or sense,
A cherubim shall find to bar him thence.
O ! King, whose greatness none can comprehend.
Whose boundless goodness doth to all extend ;
Light of all beauty. Ocean without ground,
That standing, flowest ; giving dost abound ;
Rich Palace, and In-dweller, ever blest.
Never not working, ever yet in rest :
What wit cannot conceive, words say of thee.
Here, where we, but as in a mirror see.
Shadows of shadows, atoms of thy might.
Still only-eyed when staring on thy light ;
Grant, that, released from this earthly jail.
And freed from clouds, which here our knowledge veil.
In Heaven's high temples where thy praises ring,
In sweeter notes I may hear angels sine.
IDrummond of Hawthorden, Hymn to the Fairest Faire,
Note A.
The alleged Unitarianism of Locke, Newton, Milton, Clarke, Watts, and
Grotius.
Although Unitarians claim pre-eminent honour because they base their
opinions on reason alone, yet none are more anxious than they to sustain
and patronize them by the authority of great names.
Mr. Locke's Essay was believed by some to lead inferentially to the
rejection of the doctrine of the Trinity ; and therefore, say Unitarians,
Mr. Locke was a Unitarian. But in his elaborate and extended letters to
Bishop Stillingfleet, Mr. Locke repudiates the charge, and proves that, as
no such consequence was intendea by him to be deduced from his Philoso-
phy, so, in fact, no such consequence does, or can fairly be considered to
follow from it. In his vindication of himself, Mr. Locke occupies nearly
as much room as his entire essay, and as he was a bold and open expounder
of his views, we may conclude that he had not adopted sentiments contrary
to the orthodox doctrine of the Trinity. That he held such views, he
solemnly denied, in words, and by his subscription to the Articles of the
Church of England and communion at her altars. He acknowledged the doc-
trine of C^hrist's satisfaction for sins, and in his last moments he thanked
(k>d ''for the love shewn to man in justifying him by faith in Jesus Christ,
S—Vol. IX.
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114 ARTICLES ON THE TRINITY.
and in particular for haying called him to the knowledge of that Divine
Saviour/'t
Sir Isaac Newton, in a letter to James Pearce, says, "Your letter a little
surprised me, to find mjrself supposed to be a Socinian or Unitarian. I never
was, nor am now, under the least temptation of such doctrines." ''I hope
you will do me the favor to be one of the examiners of my papers: till
which time, you will do kindly to stop so false a report.'**
In his work against the genuineness of the passage in 1 John, Sir Isaac
remarks,! — "It is no article of Faith, no point of discipline, nothing but
a criticism concerning a text of Scripture, that I am going to write about."
But he says, clearly enough, that he was not a Socinian. For, speaking of
the passage in Cyprian's works, in which he asserts the doctnne of the
Trinity in Unity, he says, "The Socinians here deal too injuriously with
Csrprian, while they would have this place corrupted, — ^these places being,
in my opinion, genuine." The two passages of Cyprian are the following:
"Si templum Dei factus est, quaere cujus Dei? Si Creatoris ; non potuit.
quia in eum non credidit : Si Christi : nee ejus fieri potuit templum, qui
negat Dominum Christum : Si Spiritus Sancti ; quum tres unum sint, quo-
modo placatus ei esse potuit, qui ant Patris aut Filii inimicus est? Dicit
Dominus Ego et Pater unum sumus : et iterum de Patre et Filio et Spiritu
Sancto scriptum est: Et Hi Tres Unum Sunt." No one can doubt Cypri-
an's belief of the doctrine of the Trinity. And when we connect Newton's
censure of the Socinians, with his conviction of the genuineness of these
Trinitarian passages of Cyprian, — ^with the absence of all objection to the
doctrine of the Trinity in his letter to Le Clerc, — and his adherence to
the Church of England, — what can be reasonably inferred, but that he was
not only a decided Anti-Socinian, but a believer of the established doc-
trines of the Church ? There is one passage in his Letter to LeClerc, which
strongly marks the mind of a believer in the Trinity. "In the Eastern
nations, and for a long time in the Western. The Faith subsisted without
this verse, (1 John v: 7,) and it is rather dangerous to Religion to make
it now lean on a bruised reed." The Faith, he says, once subsisted without
this verse ; that is the faith, of which this verse now makes, or is supposed
to make, a part or evidence ; namely. Faith in the Holy Trinity. This Faith,
he says, was prior to, and independent of, the verse. Faith, then, in the
Holy Trinity, is called by The Faith, or the primitive Christian Faith.
Again, he says, "It is rather a danger to Religion to make it lean on a
bruised reed." By religion (the Christian Religion,) here also must be
meant Faith in the Holy Trinity; for the genera] truth of Christianity
cannot be said to lean on this verse ; nor any other doctrine, but the doc-
trine of the Holy Trinity. The language, therefore, of this passage, evi-
dently comes from one, who considered the Christian Religion, the Faith,
and Faith in thhe Holy Trinity, as synonymous terms.
Dr. Clarke is another authority claimed by Unitarians. But, while
inclined to modify the doctrine of the Trinity, Dr. Clarke believed that
"with this first and supreme cause, or Father of all things, there has
existed from the beginning, a second divine Person, which is the Word or
Son."
"With the Father and the Son there has existed, from the beginning, a
third Divine Person, which is the Spirit of the Father and the Son."
tSee the statement of his literary friend, who i lived with him tmtil
death, in Works, vol. ix: p. 173, 8vo ed. See also numerous passages in
proof of his anti-Socinian views in Hales on the Trinity, in vol. i : p. 275,
278, and in Bishop Burges's Tracts on the Divinity of Christ, p. 211, &c.
Giving a reason why Christ was not a mortal man. Locke uses this lan-
guage: "Being the Son of God, he was immortal, like God, his Father."
Now, to be immortal, with respect only to the future, is to be immortal
like the angels, or the human soul ; but to be immortal like God. his Father,
is "to have neither beginning of days nor end of life," as St. Paul says of
the Son of God, that is to be eternal and uncreated. To be immortal,
then, like God, his Father, is to be immortal through his divine Sonship,
that is, because he is of the same nature with his Father, or by consubstan-
tiality of nature.
♦This letter is quoted by Mr. Belsham in his Calm Inquiry, p. 474.
tSee Burges's Tracts, pp. 197-222.
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ARTICLES ON THE TRINITY. 115
By existing from the beginning, Dr. Clarke does not mean, as the Uni-
tarians do, from the beginning ot the Gospel dispensation, but speaking of
the Son existing "before all worlds," and "without any limitation of time,"
that is, from eternity ; and so of the Holy Spirit.
"After the accomplishing of man's redemption, by his sufferings and
death on the Cross, for the sins of the world, our Lord (saprs Dr. Clarke,)
is described in Scripture as invested with distinct worship in his own per-
son, and receiving prayers (adoration, in the 3d edition,) and thanksgiving
from his Church." As proofs of such worship. Dr. Clarke refers to a
variety of texts, which mention his disciples worshipping him, honouring
him as well as the Father, baptizing in his name, angels worshipping him,
every knee bowing at his name, calling upon his name, invocating him in
prayer, and praying for grace, peace, blessing, direction, assistance and
comfort from him.
The Chevalier De Ramsay, who was witness to the last sentiments of
Dr. Clarke, assures us that he very much repented having published his
work on the Trinity. — [See Whitaker's Origin of Arianism, pp. 456-470.]
And in a paper presented to the Upper House, he formally and solemnly
declared his opinion to be, "that the Son of God was eternally begotten,
by the eternally incomprehensible power and will of the Father ; and that
the Holy Spirit was likewise eternally derived from the Father, by and
through the Son, according to the eternal, incomprehensible power and
will of the Father."
Another eminent man, claimed as an Unitarian, is Grotius. Grotius
has, however, given indisputable proof of his anti-Socinianism. This we
might establish by showing that he admits the words of Thomas, "My
Lord, and my God," to be an acknowledgment of Christ's Divinity; that
he follows the usual interpretation of John i : 1-14, making Christ the incar-
nate Word, and the Creator of the World, &c.
In the year 1617, he published his Defensio Fidei Catholics de Satisfac-
tione Christi adversus Faustum Socinum. The friendly correspondence which
he afterwards carried on with Crellius, excited some doubts of his ortho-
doxy. To repel these doubts, he prefixed to an edition of his tract De
Satisfactione Christi, in 1638, (one and twenty years after its first pub-
lication,) a Letter to G. J. Vossius, in which he confirms his former senti-
ments on the subject of Atonement, by an appeal to his Annotations on
the Bible, and to his tract De Jure Belli et Pacis ; and asserts his belief in
the Trinity. In his treatise De Veritate Religionis Christianae L. V., he
vindicates christians from the charge of worshipping three Gods against
the Jews on their own principles, and from their own writings ; to which
treatise he refers in his Letter to Vossius : Triados probationem in eo libro
directe aggressus non sum, memor ejus quod a viro magno socero tuo
andiverem, peccasse Ressxum, &c. Illud addam, si quis meam de summa
Trinitate sententiam scire cupiat, reperturum quod satis sit in Poematis
nuper editis. Amplior explicatio in notis reservanda est. Poetry is the
natural language of religion, Sacer interpresque Deorum.
Another name most unwarrantably claimed as in his last days favour-
ing Unitarianism, is Dr. Watts. For this bold and daring sacrilege and
profanation of a good man's name, there is, as I have shewn elsewhere,
no manner of proof.*
The great Milton is another authority on which Unitarianism delights
to rest with confidence. Milton, during his life, held communion as far
as he did commune, only with those who believed in the doctrine of the
Trinity. He has published the boldest prayer to the Triune God in the
English language. He was universally regarded as a Trinitarian during
life, and since his death, until the year 1833, when the posthumous work
on christian doctrine attributed to him, was discovered. Of the authen-
ticity of this work, very serious doubts may be entertained, both on the
ground of its internal style, which is in perfect contrast to Milton's prose
works, and of deficient external evidence. The very fact that Milton, who
was a martyr to his free and bold expression of opinion, and a leading
controversialist, should not have published this treatise, but have left
♦In two Articles published in the different Periodicals. See also Mil-
ner's Life of Watts.
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116 ARTICLES ON THE TRINITY.
it to the chances of destruction, is, in itself, strong proof against its
authenticity.
But granting that this work is Milton's production, it may have been,
for all we can tell, the work of his yet unsettled and wayward youth,
whose sentiments he lived afterwards to correct
But it is, after all, only in one point, and to a certain extent, that this
treatise apposes the views of Trinitarian Evangelical Christians. On the
subjects of man's fall, depravity, guilt and ruin,—K>f the covenants, both
of works and grace,—K>f original sin, and its imputation to all mankind, —
of regeneration, repentance, justification, sanctification, adoption, perse-
verance, election, predestination, assurance, atonement, and the prophet-
ical, sacerdotal and kingly offices of Christ, — in short, on all that enters
into, defines, and constitutes the system of evangelical, orthodox Christi-
anity, this treatise is evangelical, and in direct antagonism to the sjrstem
of Unitarianism, from which it is as far removed as Heaven from earth.
Against Socinian views of the inspiration and authority of Scripture,
and of the nature of Christ and the Holy Spirit, this treatise wages open
and avowed conflict
Equally opposed is the teaching of this work on the subject of the Trin-
ity, to the views of any body of Unitarians now existing.
The author does not believe in a Tri-tmity of three persons in one God-
head, but in three distinct and separate beings, each of whom is God, and
possessed of all divine attributes, prerogatives, powers and worship. The
Son, however, was created or generated by the Father, and is inferior to
Him, and the Spirit, who was also created, is inferior to both.
The Son received from the Father both "the name and nature of Deity,"
(vol. i., p. 126, Boston ed.) — ^"coequality with the Father," (p. 193.) In
becoming man, therefore, the Son "emptied himself of that form of God
in which he had previously existed." — (p. 193.) The Father "imparts his
glory to the Son, — (p. 192.) The Son possesses self-existence, (p. 177,)
omnipresence, (p. 178,) omniscience, (p. 179^ omnipotence, (p. 180,)
though not absolutely, or independently, of the Father.
"When the Son is said to be the first bom of every creature, and the
beginning of the creation of God," nothing can be more evident than that
God, of his own will, created, or generated, or produced, the Son before
all things, endued with the Divine nature, as in the fulness of time he
miraculously begat him in his human nature of the Virgin Mary. The
generation of the Divine nature is described by no one with more sub-
limity and copiousness than by the Apostle to the Hebrews, (i., 2, 3,)
whom he appointed heir of all things, by whom also he made the worlds ;
who being the brightness of his glory, and the express image of his per-
son, &c. It must be understood from this, that God imparted to the Son
as much as he pleased of the Divine nature, — nay, of the Divine substance
itself.
This point also appears certain, notwithstanding the arguments of some
of the modems to the contrary, that the Son existed in the beginning,
under the name of the logos, or word, and was the first of the whole crea-
tion, by whom afterwards all other things were made, both in Heaven
and earth. John i., 1-3. "In the beginning was the Word, and the Word
was with God, and the Word was God," &c. : xvii., 5, "And now, O^ Father,
glorify me with thine own self, with the glory which I had with thee
before the world was."— Col. i., 16, 18. Pages 112, 106.
These extracts are made from the chapter on the Son of God, which is
published by Unitarians as a tract. But there is another full chapter "of
Christ as a Redeemer," [ch. xiv.,] which Unitarians have not published
in connexion with the other, and thus give to their readers a very imper-
fect and false view of the doctrines of this work. In this chapter Milton
says [p. 383J "Redemption is that act whereby Christ, being sent in the
fulness of time, redeemed all believers at the price of his own blood, by
his own voluntary act, conformably to the eternal cotmsel and grace of
God, the Father."
Again, page 386 : "Two points are to be considered in relation to Christ's
character as Redeemer: his nature and office. His nature is two-fold
— Divine and human."
Again, page 388: "With regard to Christ's Divine nature, the reader
is referred to what was proved in a former chapter concerning the Son of
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ARTICLES ON THE TRINITY. 117
God; from whence it follows, that He, by whom all thinn w^re made,
both in Heaven and earth, even the angels themselves, — He who in the
beginning was the Word, and God with God, and although not supreme, yet
the first bom of every creature, must necessarily have existed previous to
his incarnation, whatever subtleties may have been invented to evade this
conclusion by those who contend for the merely human nature of Christ.
"This incarnation of Christ, whereby he, being God, took upon him the
human nature, and was made flesh, without thereby ceasing to be numeri-
cally the same as before, is generally considered by theologians as next
to the Trinity in Unity, the greatest mystery of our religion.
Again, pages 392-'3: "There is, then, in Christ, a mutual hypostatic
union of two natures, that is to say, of two essences, of two substances,
and consequently of two persons ; nor does this union prevent the respect-
ive properties of each from remaining individually distmct. That the fact
is so, is sufficiently certain; the mode of union is unknown to us; and it
is best to be ignorant of what God wills should remain unknown."
"How much better is it [p. 393,] for us to know merely that the Son
of God, our Mediator, was made flesh, that he is called both God and man,
and is such in reality ; which is expressed in Greek by the single and appro-
priate term, SeavdpfOiTO^,**
Page 397 : "It sometimes happens, on the other hand, that what properly
belong^ to the compound nature of Christ, is attributed to one of his
natures only, [1 Tim. 2, 5,] one mediator between God and men, the man
Christ Jesus." Now he is not mediator, inasmuch as he is man, but inas-
much as he is Oeai^/MkMTOV."
The mediatorial office of Christ is that whereby, at the special appoint-
ment of God the Father, he voluntarily performed, and continues to per-
form, on behalf of man, whatever is requisite for obtaining reconciliation
with God and eternal salvation. — Page 400.
"Christ's sacerdotal office is that whereby he once offered himself to
God the Father as a sacrifice for sinners, and has always made, and still
continues to make intercession for us."
"The humiliation of Christ is that state in which, under his character
of God-man he voluntarily submitted himself to the Divine justice, as well
in life as in death, for the purpose of undergoing all things requisite to
accomplish our redemption." — Page 410.
The satisfaction of Christ is the complete reparation made by him in his
two-fold capacity of God and man, by the fulfilment of the law, and pay-
ment of the required price for all mankind. — Page 417.
The effect of Christ's satisfaction is sufficient to produce the reconcilia-
tion of God the Father with man. — Page 426.
It will be now, we think, abundantly evident that, however much the
work differs from the orthodox faith on the subject of the Trinity, it dif-
fers on the same subject quite as much, and indeed far more, from the
Unitarian theory, while on all other points it coincides with the evangeli-
cal system, and is diametrically opposite to that of Unitarian.
To the names mentioned as being claimed by Unitarians, as authorities
in favour of their opinions, several others of less celebrity might be men-
tioned.* Enough has been said to prove, 1. That Unitarianism is ever ready
to avail itself of the authority of finreat names, however slender, or even
suicidal may be the evidence. 2. That, like Popery, it waits for death
to prevent the opportunity of immediate and direct denial in order to
create and perpetuate rumours of an alleged change of opinions.
Note B.
Howe on the Social Nature of God.
"Upon the whole, let such a union be conceived in the being of God,
with such a distinction, and one would think (though the complexions of
men's minds do strangely and unaccountably differ,) the absolute per-
fection of the Deity, and especially, the perfect felicity thiereof, should
*See Heber*s Bampton Lectures, pp. 120, 121.
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118 ARTICXES ON THE TRINITY.
be much the more apprehensible with us. When we consider the most
delicious society which would hence ensue, among the so entirely consen-
tient Father, Son and Spirit, with whom there is so perfect rectitude,
everlasting harmony, mutual complacency, unto highest delectation ; accord-
ing to our way of conceiving things, who are taught by our own nature,
(which also, hath in it the Divine image,) to reckon no enjoyment pleasant,
without the association of some other with us therein ; we for our parts,
cannot but hereby have in our minds, a more gustful idea of a blessed
state, than we can conceive in mere eternal solitude.
God speaks to us as men, and will not blame us for conceiving things
so infinitely above us, according to the capacity of our natures ; provided,
we do not assume to ourselves to be a measure for our own conceptions
of hici ; further than as he is himself pleased to warrant and direct us
herein. Some likeness we may (taught by himself,) apprehend between
him and us, but with infinite (not inequality only, but) unlikeness. And
for this case of delectation in society, we must suppose an immense differ-
ence between him an all-sufficient, self-sufficient Being, comprehending
in himself the infinite fulness of whatsoever is most excellent and delec-
table and ourselves, who have in us, but a very minute portion of being,
goodness, or felicity, and whom he hath made to stand much in need of
one another, and most of all of him.
But, when looking into ourselves, we find there is in us a disposition,
often upon no necessity, but sometimes, from some sort of benignity of
temper, unto conversation with others ; we have no reason, when other
things concur, and do fairly induce, and lead our thoughts this way to
apprehend any incongruity in supposing he may have some distinct object
of the same sort of propension in his own most perfect being too, and
therewith such a propention itself also.
As to what concerns ourselves, the observation is not altogether unap-
posite, what Cicero treating of friendship, discourses of perpetual solitude,
"that the affectation of it must signify the worst of ill-humor, and the
most savage nature in the world. And supposing one of so sour and morose
a humor as to shun and hate the conversation of men, he would not endure
it, to be without some one or other to whom he might disgorge the virulency
of that his malignant humor. Or that supposing such a thing could happen,
that God should take a man quite out of the society of men. and place
him in absolute solitude, supplied with the abundance of whatsoever nature
could covet besides; who. saith he, is so made of iron, as to endure
that kind of life?" And he introduces Architas Tarentinus, reported to
speak to this purpose, "that if one could ascend into Heaven, behold
the frame of the world, and the beauty of every star, his admiration would
be unpleasant to him alone, which would be most delicious, if he had
some one to whom to express his sense of the whole."
We are not, I say, strictly to measure (Jod by ourselves in this ; further
than as he himself prompts and leads us. But, if we so form our concep-
tion of Divine bliss, as not to exclude from it somewhat, whereof that
delight in society, which we find in ourselves may be an imperfect, faint
resemblance ; it seems not altogether disagreeable to what the Scriptures
also teach us to conceive concerning him, when they bring in the eternal
wisdom, saying, as one distinct from the prime Author and Parent of all
things, then was I by him, as one brought up with him, and daily his
delight.— Prov. viii : 30.
For the same import are many passages of the Fathers: "If," says
Athenagoras, "on account of your surpassing intellect, you wish to learn
what the Son means ; in a few words I will tell you. He is the first
offspring of the Father, but not as anything created, for (k>d is from the
beginning, and being an eternal mind, he himself had within himself the
Word, being eternally comprehensive of the Word. The Holy Spirit like-
wise, acting efficaciously in those who prophecy, we assert to be an emana-
tion from (5od, flowing from him and returning to him, as a ray of the
sun. Who then, might not well think it strange, that we, who declare God
the Father, and God the Son, and the Holy Spirit, showing both their
power in unity and their distinction in order, should yet be called Atheists.
The argument of Athenagoras is this, God's personal Word is the Reason
of God. But God is eternally rational, or eternally comprehensive of
Reason. Therefore, the Word or Reason of God is eternal also.
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ARTICLES ON THE TRINITY. 119
The play upon the terms \0709 and Xoytxo^ in their Greek acceptation
cannot be preserved in an English version.
There is a parallel passage of Athanasius, which may serve to elucidate
this of Athenagoras. Athan. Orat. ii. Cont, Arian. Open vol. i. p. 154.
Commel 1600.
The aXoyo^ of Athanasius is evidently the opposite to the XoyiKO^ of
Athenagoras.
Tertullian has imitated in Latin, the same form of phraseology and the
same peculiar line of argument.
Ante omnia enim Deus erat solus, ipse sibi et mundus et locus et omnia :
solus autem, quia nihil extrinsecus praeter ilium. Caeterum ne tunc
quidem solus ; habitat enim secum, quam habetat in semetipso, Rationem
suam scilicet. Rationalis [Athenagorse Xoyuco^} enim Deus; et Ratio
in ipso prius: et ita ab ipso omnia. Qux Ratio sensus ipsius est, banc
Graci \oyov dicunt. Tertul. adv. Prax. i 3. Oper. p. 407.
The whole argument is founded upon the double sense of the term
\oyiS which imports either Verbum or Ratio. On this double sense,
Athenagoras and others of the old Fathers delighted to play. As the
Father is eternally X07MC09 his Xoyo^ they argued must be eternal also.
Tres dirigens, Patrem et Filium et spiritum sanctum: tres autem non
statu, sed gradu ; nee substantia, sed forma : nee potestate sed specie :
unius autem substantia et unius status.*
The same argument for, and view of, the Trinity, is embodied in one
of the ancient hymns of the church, as found in the Thesaurus Hymnolo-
gicus Tom. t, p. 276.
In maiestatis solio,
Tres sedent in triclinio.
Nam non est consolatio
Perfecta solitario.
Aetemx mentis oculo,
Quando pater inflectitur
In lucis suae speculo.
Imago par exprimitur.
Imaginis consortium,
Nativus praet exitus,
Consorsque spirans gaudium
Ingenitus et genitus.
Hoc gaudium est spiritus
guo patri natus jungitur,
t unum bonum funditus
In his tribus concluditur.
In tribus est simplicitas,
Quos non distinguit (jualitas,
Non obstat tribus unitas,
Quos ampliat immensitas.
Per solam vim originis,
Communio fit numinis,
Nativo ductu germinis,
Votivique spiraminis.
Ingenito et genito, etc.
♦Faber's Apost. of Trinit. vol. ii. pp. 240.
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ARTICLE VI.
Objections to the Doctrine of the Trinity from the
Unity of God, as Taught in Scripture, Answered.
The chief diflficulty in the way of a candid examination and
acceptation of the doctrine of the Trinity, arises from the
prejudices with which the mind comes to the investigation, —
its imwillingness to submit itself to the truth of God without
being able to comprehend the nature of the truth believed, —
and above all the enmity and aversion with which this doctrine
is associated, because it is so humbling to the pride and self-
righteous vanity of man.
The irrelevancy of the objections made against the doctrine
of the Trinity on the ground of its alleged imreasonableness,
contradictoriness, incomprehensibility, obscurity, and merely
speculative and abstract character, we have, we think, satisfac-
torily proved to be untenable. The objections which arise
from "an evil heart of unbelief" against the doctrine itself,
and against the system of grace which it involves, — ^and which
after all is the real hindrance to the more universal reception
of this doctrine, — ^these can be removed only when "the natural
heart" is transformed by the renewing and enlightening influ-
ences of the Holy Ghost, through whose teaching alone any
man can call Jesus Lord, and worship Father, Son and Holy
Ghost, as one God, "in spirit and in truth." Of all the objec-
tions which can arise against the doctrine of the Trinity, it
may be truly said that they are based upon the impious and
absurd presumption that the Divine Being is more dearly and
fully known to those who are so wise in their conceit, as to
imagine they have "by searching found out the Almighty to
perfection," than he is to himself. Such persons therefore,
imagine that they are better able to describe what God is, and
what God is not, than God has thought fit to make known as
the truth on these subjects in the sacred Scriptures, which "are
all given by inspiration through Holy men who spake as they
were moved by the Holy Ghost."
The only rational inquiry on this subject undoubtedly is,
who or what God is, as he himself has been pleased to inform
us, in his own selected language ; and whether this God is only
one simple, absolute, personal, uncompounded and solitary
being ; or whether in the Unity of the Divine Being there is a
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ARTICLES ON THE TRINITY. 121
Trinity, composed of three persons who are spoken of in Scrip-
ture as the Father, Son, and Holy Ghost. The former of
these opinions we affirm not to be the doctrine of Scripture;
such a metaphysical unity can be held only by declaring God
to be, what he himself has nowhere affirmed that he is, and by
peremptorily denying God to be what he has led us to believe
he is, from the whole tenor, and from many express declara-
tions, of the sacred Scriptures. The Scriptures, we affirm,
plainly teach that God is one, — ^that nevertheless, there are
three persons bearing distinct names and offices who are called
Father, Son, and Holy Ghost, — that to each of these three is
attributed everything that is most peculiar and appropriate to
the Divine nature without any difference; — ^that those things,
which most clearly distinguish God from every created and
derived being, do not distinguish these three persons from one
another ; — ^that all that is most distinctive of God is not appro-
priated to the Father alone, nor to the Son alone, nor to
the Spirit alone, but to each and every one of them; — ^and,
therefore, that the only living and true God is a Tri-unity
consisting of Father, Son, and Holy Ghost ; and not any one,
or any two of these, alone. The Father alone, therefore, exclu-
sive of the Son, and Holy Ghost, is not the one God, the only
God, the one supreme cause of all things, or the sole origin of
all being, power, wisdom and authority.
But it will be here vehemently urged that inasmuch as all
believers in the Bible admit the imity of God to be clearly, and
frequently, taught in the Holy Scriptures, all other passages
which seem to teach an opposite doctrine must be interpreted in
accordance with this.
Undoubtedly we admit, as fully as our opponents in this con-
troversy do, that the Scriptures teach, as a fundamental truth,
that there is but one living and true God, besides whom there
is none else. About this point there is no dispute. But the
question is, who is this one God, and what is the Unity of this
one God.
It is, as we before remarked, commonly imagined, that the
Bible is full of texts in which the absolute and personal unity
of the Father, as alone the true God, is taught. The truth,
however, is, that such a unity of God is nowhere taught in
Scripture, — ^that there are very few passages either in the Old
or the New Testaments, which bear directly and dogmatically
upon the unity of God, — ^and that they are by no means as
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122 ARTICLES ON THE TRINITY.
numerous as those in which the plurality of God, and the
divinity of Christ and of the Holy Ghost, are taught. The
frequent assertions with regard to tiiis subject are very errone-
ous,— ^and are made at hazard, and without diligent and faith-
ful comparison.* There are, indeed, many passages which
speak of God as "the true God," and as one God in opposition
to all other Gods. But the passages which even seem to teach
that the Godhead is not a trinity but a simple uncompounded
unity, are very few.
Let us turn to two of these passages, and these the strongest
in the whole Bible ; one from the Old, and the other from the
New Testament.
In the book of Deuteronomy, Chap, vi: 4 and 5, we read
these words, "Hear, O Israel : the Lord our God, is one Lord ;
and thou shalt love the Lord thy God with all thine heart, with
all thy soul, with all thy might."
This sentence was proclaimed as a kind of oracular aMatum,
a solemn and authoritative principle, to the Israelites. By an
express command in the oral law, the Jews believe that they
are required twice a day to repeat this verse, which they call
Shemah. The Taknud contains also a great many directions
about the manner in which it should be pronounced, and its
virtue when uttered in a dying hour. This was also one of the
four passages which the Jews wrote upon their phylacteries
and upon their door posts. And, as it is one form of what our
Saviour calls the first and great commandment, it deserves very
careful consideration.
In this passage we have a declaration, and an inference from
it. The declaration, as it is in the original, is that "Jehovah,
our Elohim, is one Jehovah," and the inference from it is, that
we ought to love this "Jehovah our Elohim," with all our
heart.
From this passage it is inferred, by modern Jews and Unita-
rians, that Jehovah, the God of Israel, is numerically and
metaphysically one; and that he exists a solitary person, and
not a trinity of persons. But the text makes no such affirma-
tion. It does not say that Jehovah is one numerically, one
metaphysically, or one in person. Had this been the design
of the inspired penman, he would have said "Our Jehovah is
only one," or "Jehovah, our Elohim, is one Elohim," and there-
fore, "thou shalt love him with all thy heart," &c.
♦See Stuart*9 letters to Channing, p. 47.
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Had God meant to teach that he was only one, and in no
sense three in one, he would have used also the term yahid,
which is now employed by the Jews in stating this doctrine of
the divine unity in their creed. This term yahid, means only
one; as when God required Abraham to slay his only son
Isaac, where the term is yahid. (See also, Gen. xii: 16, Jud.
xi: 34.) God might thus have said that he was Eloah yahid,
only one God. But he does not say this. He does not use
Eloah in the singular, but Elohim in the plural; and he does
not use yahid, only one, but the very indefinite word ahad, one;
which concludes nothing as to his trinity of persons in one
Godhead, nor as to the numerical or personal unity of God.
The language of the text, as God has given it, therefore, affirms
merely, '*that Jehovah the Grod of Israel is one." And if the
adjunct one is made to refer to number, then the passage would
teach that the Jehovah of Israel was one Jehovah, but not
necessarily that he was the only one. The inference would
then be entirely inappropriate, and the duty it enjoins contrary
to what would be the duty of every man if there were other
Jehovahs equally divine; unless indeed, we adopt the opinion
of some German scholars at the present time, that the God of
Israel was only regarded and worshipped by them as a tutelar
or national God, and not as the only God.* Their love would
in this case, be required merely on the ground of national obedi-
ence, an idea however, totally inconsistent with every portion
of the Bible.
But the term one, cannot refer to number, so as to mean
that God is numerically one ; because further, a plural term is
added, and interposed between the two Jehovahs, in order to
qualify their import. The declaration which God here makes
of himself is, that "Jehovah, Elohim, is one Jehovah," that is,
in English, "Jehovah, our Gods, is one Jehovah." "Our
Gods," who has been pleased to call himself by the name
Jehovah, from the consideration that he is self-existent, he is
the only Jehovah, that is, the only God that exists, — the only
God who is Jehovah, — ^the self-existent and ever blessed God.
The passage, therefore, plainly does not refer to unity of num-
ber, but to unity of essence, or of nature ; and teaches, as the
Jews in their books of prayers express it, that God is unus,
one, not UNicus,t ONLY ONE. On this account therefore,
♦De Wette, Bauer, Wegscheider.
tSee Allix. pp. 121 and 268.
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124 ARTICLES ON THE TRINITY.
because Jehovah Elohim is the only living and true God, he
alone, is to be loved with all our heart and soul, and strength,
and mind. And hence it is added, in the 14th verse, "ye shall
not go after other gods, of the gods of the people, which are
round about you."
In like manner, the prophet Zachariah, in speaking of the
times of Messiah says: "In that day, there shall be Jehovah
one, and his name "one." And that this conmiand was so
understood by the Jews in our Saviour's time, is evident ; for
when he quoted this passage in reply to the inquiry, "which
was the first and great conmiandment," the Scribe answered,
"Well master thou hast said the truth, for there is one God,
and there is none other but he." — (Mark xii: 28-34.) And
thus also, the apostle Paul, the learned converted Jewish Rabbi,
says, "There is none other God but one." — (1 Cor. viii: 4.)
Such also, is the interpretation given by ancient Jewish writers.
This has been proved by many both converted Jews and learned
christians. Thus, in explaining the passage quoted from
Zachariah, Rabbi David Kimchi interprets it as teaching that
"the heathen will acknowledge that Jehovah is alone, that there
is no God besides him, consequently there will be his name
alone; as they will not make mention by name of any other
God in the world; but will make mention of his name only."
Indeed, so great is the sameness of this text, and that in Deut.
vi : 4, that Rabbi Solomon has explained the one by the other,
and has made the former, instead of a solemn attestation of
the numerical unity of God, to be a prediction of the imiversal
worship of Jehovah in the reign of Messiah. "He who is our
God now, and not the God of the Gentiles, will hereafter be
one common Jehovah." So also. Rabbi Abraham, another emi-
nent Jewish Commentator, interprets Deut. vi: 4. "In other
words," says he, "he, our God, is the foundation of our faith ;
and is likewise doubled, on being called one ; meaning by him-
self, or alone ; for that Jehovah is in this sense one, there are
proofs without end." To the same effect might be quoted
Rabbi Bechai Lipman and Rabbi Isaac Abarbinel.* It is,
therefore, very plain, both from the passage itself, from other
similar passages, and from Jewish authorities themselves, that
the term one in Deut. vi : 4, does not refer to a numerical, or
♦See given in the ori^^inal in Oxlee's "Christian Doctrine of the Trinity
maintained on the principles of Judaism." — Lon. 1815, 3 vols., vol. i, p. 334.
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ARTICLES ON THE TRINITY. 125
metaphysical unity of person in the Diety, but to a unity of
Godhead.
The term Jehovah in Hebrew, like the term God in English,
refers to the Divine nature, form, or essence, and is thus
equivalent to our word Deity or Godhead, which is undoubtedly
and invariably in Scripture, declared to be one. And thus this
passage, in a most definite and expressive manner, conveys the
idea that notwithstanding the real plurality which is intimated
in the term Elohim, Jehovah is still one in his incomprehensible
essence. Unity and plurality are, therefore, evidently united in
the one God, who is alone Jehovah.
The propriety of the emphatic one is lost in the Greek (which
employs the term Lord for Elohim,) and in the English also,
which renders the passage, "the Lord our God is one Lord."
To say that our Lord, or God, is one, is an unmeaning tautology
in comparison with "our Elohim is one." The plurality of
that term shows the necessity of the restriction, and is equiva-
lent to saying, "Jehovah our Elohim, though three persons, is
one Jehovah. As there is only one God, there can be only one
true God ; and therefore, the Father, Son, and Holy Spirit, are
the only true God." For why else, we ask, does God in this
passage, written "by holy men who spake as they were moved
by the Holy Ghost," employ these three terms, — ^Jehovah, Elo-
him, Jehovah, in apposition to each other and one of them
plural? The term Elohim, in Hebrew, has a singular form
Eloah or Eloh, which is found as we have seen, above seventy
times in the Old Testament, (as in Deut. xxxii : 15, 17.) Why
then, is this word most frequently introduced in the plural
form, signifying Gods ; and that too, when the Deity himself is
exclusively the subject, and authoritatively the speaker?*
To this enquiry the Jews themselves admit the necessity of
some reply, since Rabbi Huna remarks that had not God him-
self used this word, it would have been unlawful for man to do
so.f The common people among the Jews, have also been
prohibited from reading the history of the creation, lest they
should be led into heresy,^ and the Hebrew doctors have
regarded this portion of Scripture as containing some latent
mystery, — ^a mystery not to be revealed till the coming of the
*The term Elohim is used by Moses alone, thirty times in the history
of the creation ; and five hundred times, in one form or other, in the five
Books of the Pentateuch.
tSee in Martini Pugeo Fidei, p. 488.
tAllix. p. 132.
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126 ARTICLES ON THE TRINITY.
Messiah,§ and according to the Cabbala, the term Elohim is
composed of the two words El and Him, that is, they are God.\ \
The only reply attempted to be given to this inquiry is an
assumed idiom of the Hebrew language, by which it is said to
be merely an honorary, or complimentary form of speech. But
this is a complete begging of the question. The Hebrew is a
sacred language — ^the language of that people whom God chose
out of all others, to be the depository of his truth, — ^and the
language in which for ages, that truth was revealed. It was
imparted by God, as many have thought, as the original lan-
guage, or when he gave the law at Sinai. At any rate, God
had the choosing of the language in which to reveal his truth,
and the particular form in which his truth should be revealed.
The Hebrew language which God has employed, has singular
forms, not only of the name Elohim, but also for the other
names by which God is designated. And if God, in his person,
had been numerically and only one, he would always, employ,
as he has sometimes, employed the singular title ; and thus have
avoided a plural form, which, he must have foreknown, would
be regarded as an evidence of plurality and not of Unity, in the
one Divine nature. Why then, did God, by holy men, who
spake as they were moved by the Holy Ghost, employ these
plural titles of God? Why did this so-called idiom originate
with the sacred Scriptures, and with God's revelation of him-
self in his own word ? Either the language of the Scriptures
is the language of polytheism and idolatry, as some have blas-
phemously supposed, or else this appellation of the Deity in the
plural number is employed to express a plurality of persons in
that Godhead to which it is appropriated.*
In order to meet this argument, modem Jews and Unitarians
have instituted two general modes of interpretation; the first
of which is, that this is the regal form of speaking, in which
the plural is used for the singular ; the other, that it refers to
the Deity in conference with his angels in council. The former
opinion has been maintained on the ground of a number of
Scriptural texts, all which Rabbi Abraham, one of their own
doctors, is pleased to call false allegations; and has not only
shown their irrelevancy, but demonstrated, that the opinion
itself, has no manner of foundation. Indeed, there is not the
smallest authority for it in the composition of the Old Testa-
SThis the Rabbi Ibba expressly affinns.
1 1 Rabbi Bachai in Kidder's Demonstration of the Messiah, pt 3, p. 81.
*See Oxlee, vol. i., pp. 68-94.
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ARTICLES ON THE TRINITY. 127
ment ; which, being penned with that simplicity peculiar to the
early ages of the world, introduce all princely characters
expressing themselves invariably in their own proper number,
and with the strictest grammatical propriety; nor does it dis-
tinguish, in that respect, between the most potent of sovereigns
and the very lowest of the human species.*
And as it regards the second opinion : That angels should act
as coadvisers and coadjutors in the administration of the
affairs of the world, is not only repugnant to the very meaning
of the term angel, itself; which denotes a being deputed on a
mission from God ; but is wholly unsanctioned by any declara-
tion to that effect, either in Moses or in the Prophets. It is,
indeed, difficult to determine, whether the absurdity or the
impiety with which the Creator is thus supposed to consult
with created beings on such highly important matters, deserves
the greater execration, for, says Scripture, "Who hath known
the mind of the Lord, or who hath been his counsellor."
John Xeres, a Jew, converted in England some years ago,
published a sensible and affectionate address to his unbelieving
brethren, in which he lays before them his reasons for leaving
the Jewish religion and embracing the christian. "The chris-
tians," says he, "confess Jesus to be God; and it is this that
makes us look upon the gospels as books that overturn the very
principles of religion." Then, he undertakes to prove that the
imity of God is not such as he once understood it to be, an
unity of persons, but of essence, under which more persons
than one are comprehended; and the first proof he offers is
that of the name Elohim. "Why else," says he, "is that fre-
quent mention of God by nouns of the plural number? as in
Gen. i: 1, where the word Elohim, which is rendered God, is
of the plural number, though annexed to a verb of the singular
number ; which demonstrates as evidently as may be, that there
are several persons partaking of the same Divine nature and
essence."
To what has been said, we will add the testimony of the
celebrated Jewish work called Zohar,t a work esteemed by the
orthodox Jews, and by all former Jews, as scarcely second in
authority to the Bible, and believed by them to have been writ-
*Sct also, the exposure of this objection in Smith's Messiah, vol. 1., pp.
486-488.
tSee quoted in Kidder's Demonstration of the Messiah, pt. iii, p. 83,
and Jameson's Reply to Priestly, vol. 1., pp. 75, 76.
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128 ARTICLES ON THE TRINITY.
ten before the Talmud, if not before the time of Christt The
author of this work renders Deut. vi : 4, in this manner : "The
Lord, (or Jehovah,) and our God, and the word, are one." In
his exposition of the passage banning with Jehovah, he says :
"He is the beginning of all things, the ancient of ancients, the
Garden of Roots, and the perfection of all things." The other,
or our God, is the depth, and the Fountain of Sciences, which
proceed from that Father. The other (or Lord,) is called the
measure of the Voice. He is one ; so that one concludes with
the other, and unites them together. Neither can one be
divided from the other. And, therefore, he saith. Hear, O
Israel, that is, join these together and make him one substance.
For whatsoever is in the one, is in the other. He hath been
the whole, he is the whole, and he will be the wholcj
To the above exposition we would add the following, taken
from the work itself. "Hear, O Israel : The Lord our God is
one Lord: Israel unites the three hypostases, the Lord, our
God, one Lord, to make all, to be but one." — (Zohar, vol. ii.,
fol.*160, col. 2.) The following passage is also found on the
same page, viz : "The Lord, our God, Lord : this is the mystery,
of the unity in three hypostases.
tit certainly dates from the first to the eighth Century.
tThese words are also given by Rabbi Markante, which undoubtedly
implies his approbation of them. Such is the remarkable exposition of
this passage, as given by Dr. Jameson, in his reply to Dr. Priestly. (1)
From other portions of this work these expressions are quoted, (2) Jeho-
vah, Elohenu, Jehovah, (i. e, Jehovah, our God, Jehovah.) These are
the three degrees with respect to this sublime mystery; "in the begin-
ning God (Elohim,) created the heavens and the earth," and again, "Jeho-
vah, Elohenu, Jehovah, they are one ; the three forms (modes or things)
which are one." Elsewhere it is observed, "there are two and one is
joined to them, and they are three, and when the three are one, he says
to (or of) them these arc the two names that Israel heard, Jehovah, Jeho-
vah, and Elohenu (our (jod) is joined to them ; and it is the seal of the
ring of truth, and when they are joined, they are one in unity. This is
illustrated by the three names the soul of man is called by, the soul, spirit
and breath. The great Phillippes de Mamay, (3) among other ancient
authors, quotes the exposition of Rabbi Ibba of this text, to this pur-
port, that the first Jehovah, which is the incommunicable name of God,
is the Father; by Elohim is meant the Son, who is the fountain of all
knowledge ; and by the second, Jehovah, is meant the Holy Ghost proceed-
ing from them, and he is called Achad, one, because (jod is one. Ibba
adds, that this mystery was not to be revealed till the coming of the
Messiah. The author of the Zohar applies the word holy, which is thrice
repeated in the vision of Isaiah, (4) to the three persons in the Deity,
whom he elsewhere calls three suns, or lights, three sovereigns, — without
beginning and without end.
[1] See vol. i., p. 76, and the references.
[2] See Gill's Comment, in loco, and Univ. Hist. vol. iii., 11.
[3] Advertisement aux Juifs, see in Anct Hist. voL i., p. 11.
[4] Chapter vi., 3.
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ARTICLES ON THE TRINITY. 129
But it is not merely to the use of the plural term as that by
which the Old Testament Scriptures usually designate the
Deity, that we refer as a proof, that according to God's own
revelation of what his nature is, it unites a plurality of persons
in a unity of essence. Written at a time when polytheism
abounded, and to a people ever prone to fall into idolatry, the
use of this term by God in reference to himself, and that even
when announcing his Unity, is, indeed, most powerful evidence.
This conclusion is, however, confirmed by another remarkable
anomaly in the language used by the Old Testament writers
when speaking of God, viz: the combination of these plural
appellatives with singular verbs, pronouns and adjectives. To
this usage only a few exceptions are found in the Hebrew
Scriptures, from among hundreds of cases in which the plural
appellative is used, — a circumstance which, whilst it shows that
this was the regular usage of the sacred writers, at the same
time proves that it would have been equally consistent with the
idiom of the language, to have followed the ordinary rule of
grammar applying to such cases. "For this anomaly, the
Trinitarian hypothesis suggests a natural and easy solution.
Apart from this hypothesis, however, no explanation of this
usage can be furnished ; and it must remain as one of the most
unaccountable and capricious departures from one of the
fundamental laws of human speech, of which we have an
instance in the literature of any nation.":!:
We are thus brought to the conclusion, that in this first and
great commandment, God makes known the unity of his God-
head, and yet, at the same time, the trinity of his persons, and
that such was the interpretation given of it by the most ancient,
the wisest, and the most authoritative Jewish Rabbis. And it
is no small confirmation of this that when the Jews, long before
the christian era,* ceased to use the word Jehovah which they
never utter, they employed instead of it, the word Adonai,
which is another plural title for the Deity.
When, therefore, in this, and some four or five other pas-
sages in the Old Testament, God declares that "he is one God
and there is none else,"t the question arises, who is the being
tSmith's Messiah.
♦Our evidences are found in the Septuagent.
tExod. XX : 2, 3, Is. xliv: 8, and xlvi: 9, and xlv: 21, 22.
These remarks apply to the first and second commandment, in which the
same combination of Jehovah and Elohim takes place, and we are required
to have no other Gods but this one, who unites in his one Godhead three
persons.
9— VoL IX.
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who is thus expressly declared to be the only true God ? He is
called the God of Israel, the God of Abraham, Isaac and Jacob.
But who, we again ask, is the God of Abraham, Isaac and
Jacob ? Jacob and the prophet Hosea concur in declaring that
he is a certain angel or messenger before whom they walked ;
who fed Jacob all his life long, who redeemed him from all
evil, with whom he had power and prevailed, and who yet is
Jehovah the God of hosts.J But to be an angel or messenger
he must be sent. Who then, is the sender of this messenger ?
This question is resolved by the prophets Zechariah and Mala-
chi. They teach us that the messenger of the covenant,
though himself Jehovah and the God of Israel, is nevertheless,
SENT, in his quality of a messenger, by Jehovah.§ Here, most
unequivocally, we have two distinct persons, a sender and a
SENT ; each of whom is declared to be Jehovah ; and the latter
of whom, or Jehovah the messenger, is declared by Jacob and
Hosea to be the God of Israel. But further, according to
Malachi and Haggai, he is a being who is characterized, as the
desire of all nations, who is announced as about to come sud-
denly to his temple ; and whose act of coming to his temple is
chronologically limited to the days of the second temple, which
is thence to exceed the first temple in glory, and which was
finally destroyed by Titus and the Romans. But to such char-
acteristics Christ alone will be found to answer. Whence,
christians have, in all ages, most logically and Scripturally con-
cluded that Christ, or the second person of the blessed Trinity,
or in other words, that God the Son is that messenger Jehovah,
who is declared to have been sent by Jehovah, and who is yet
Jehovah, and who is also, equally declared to be the God of
Abraham, and Isaac, and Jacob.
But still further. In many passages of the Old Testament
the phrase "The Spirit of God," or "Jehovah," occurs in con-
junction with certain attributes, qualities and acts, which lead
to the conclusion that by that phrase is designated a Divine
person. These would seem to conduct to the inference, that
by this "Spirit of Jehovah" was intended as by the phrase
already examined, "Angel of Jehovah," a Divine person, in
some sense distinct from, and yet in another sense, one with
the invisible Jehovah.
tExod. iii: 15, Gen. xlviii: 15, 16, and xxxii : 24, 30, Hos. xii : 2, 15.
S Zechariah ii : 6, 11, Malachi iii : 1.
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In Other passages again, these three persons are introduced
together. Thus, in Isaiah, Ixiii : 9, 10, it is said, "In all their
afflictions he was afflicted, but the Angel of his presence saved
them ; in his love and grace he redeemed them, and bare them,
and carried them from the beginning. But they rebelled and
grieved his Holy Spirit, so that he was turned to be their
enemy, and himself fought against them."
Another passage to the same effect occurs in Isaiah xlviii:
16. "Approach unto me, hear this; from the beginning have
I not spoken occultly, from the time when it was I was there,
and now the Lord hath sent me and his Spirit."' The speaker
here is the same who, in verse 12, calls himself "The First and
the Last," and who, in verse 13, claims to himself the work of
creation. The speaker therefore, must be regarded as Divine.
But in the verse before us, this divine being speaks of himself
as distinct from the Lord God, and as sent by him. He
describes himself also, as the author of communications to men
from the first. Now, such a being can be none other than the
second person in the Trinity, the revealer of God to man, at
once the equal and the messenger of the Father; and so the
passage has been viewed by the great body of interpreters,
ancient and modem.
What then, was the design of God in all these revelations of
himseM, of which, we have only given an illustration? To
use the language of Bishop Hinds, "It surely must have been
designed to suggest to the minds of his people, and to habituate
their minds to contemplate God as Three. Three different
divine Persons appear as the agents and rulers, in a threefold
dispensation ; so different indeed, that if left to form our con-
jectures of the divine nature, from the facts of this progressive
economy, all view of one God must have been discarded. The
facts of Revelation represent God as a Trinity ; and it is only
by express and perpetual qualifications of a view so suggested,
that we are assured of his Unity.
The doctrine of the Trinity in short, rests primarily on his-
torical facts ; the doctrine of the Unity on a series of declara-
tions and other provisions made in reference to those facts.
If we suppose the Bible stript of all those provisions which it
contains for qualifying its historical representations of the
Divine nature, it would exhibit three Gods; but with those
provisions, that representation becomes a Trinity in Unity.*
♦See The Three Temples of the One True God Contrasted.— Oxf. 1850.
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132 ARTICLES ON THE TRINITY.
Having thus disposed of the fundamental proof-text for the
unity of God in contradistinction to all other pretended deities,
as found in the Old Testament, let us now take one of the
most striking declarations respecting the Unity of God in the
•New Testament. This is found in John xvii: 1-3. "These
words spake Jesus and lifted up his eyes to Heaven and said,
Father; the hour is come, glorify the Son, that thy Son may
also glorify thee. As thou hast given him power over all flesh,
that he should give eternal life to as many as thou hast given
him. And this is life eternal, that they might know thee, the
only true God, and Jesus Christ whom thou hast sent."
The argument drawn from this passage by Unitarians is, that
since the father is declared to be the only true God, our
Saviour, and the Holy Ghost are not truly God. But, in this
argument, there is a gross fallacy. The very precise, and
cautiously chosen, words of Christ are misstated. What Christ
does say is, that his Father is the only true God, but he does
not say that his Father only is the true God. He affirms that
his Father, in contrast with all the other so-called Gods, is the
only true God, but he does not say that the Father only, to the
exclusion of the Son and the Holy Ghost, is alone this true
God. Between these declarations there is a radical and essen-
tial difference. Christ affirms that there is an only true God,
and that his Father is this only true God, both of which propo-
sitions we believe to be true. But this leaves the question still
to be answered, as in the case of the Jehovah of the Old Testa-
ment,— who, and what, is this one only true God? Accord-
ing to his own representation of himself, God we have seen,
is not an absolute, and uncompounded person, but is a triplicity
of persons in one Godhead. God is a necessary, self-existent,
spiritual being, in whom Father, Son, and Holy Ghost, do
necessarily co-exist, so as to constitute that one being. The
Father is the only true God, not excluding the Son and the
Holy Spirit. The Son is the only true God, not excluding the
Father and the Holy Ghost. The Holy Spirit is God, the only
true, not excluding the Father and the Son. When, therefore,
it is said the Father is the only true God, since each of them
participates in that one essence or Godhead which is the only
true and real God, each and all unite to constitute this one God-
head. And as this Godhead is common to each and all, it may
be attributed to each; and each, therefore, may be called the
only true God. Such is, as we believe, the teaching of Scrip-
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ARTICLES ON THE TRINITY. 133
ture, as to the natural, necessary, and eternal union, in one
Godhead, of the Father, Son, and Holy Ghost. And against
this our Saviour affirms nothing; since he does not say thou
Father only, art the true God, but that the Father is the only
true God, a declaration which is equally true of the Son and of.
the Holy Ghost.
The term Father, when applied to God, does not always in
Scripture, refer to the person of the Father, as distinct from
the Son, but is employed as a general title of the divine nature,
and thus includes the three persons.* When the term Father
is applied to God personally, and not as to his Godhead or
essence, it is either in reference to his paternal relation to his
creatures, and especially to believers, or to Christ as his only
begotten Son, "whose goings forth," or, as the words mean,
"whose generation is from of old, from everlasting.^f
Now, what our Saviour says, he says of "my Father," i. e,,
of God as that eternal Godhead with whom he was "in the
beginning as God, the Son." Christ, therefore, says, that God
as his Father, that is God in that infinite essence and Godhead
in which as he elsewhere declares "he and the Father are one,"
is the only true God. The very selection, out of all possible
titles of God, of the term Father necessarily implies, and has
reference to, the Son of whom Scripture is full. We every-
where read also, of the Holy Ghost, the Holy Spirit, the Spirit
of God, who is God. Now, the term Father implies that the
person so described, in the order of internal relation between
the persons of the trinity, is the source or fountain of the
trinity and the first in authority and office. Of him, therefore,
it may emphatically be said, that he is the true God, since he
includes and implies in his own nature, the Son and Holy
Ghost.
Besides, whatever of divine honour is here ascribed to the
Father is also ascribed to the Son. For, it is not only neces-
sary to eternal life to know the Father to be the only true God.
but also, as our Saviour's words certainly imply, to know the
Son also, as being also, the only true God as well as the Father.
We are to know that and all that of the Son, which we are to
know of the Father ; that is, that he also, is the true God, and
therefore, as elsewhere, God teaches us "we are to honour the
Son, even as we honour the Father.^^
*Deut. xxxii : 6 ; Is. Ixiii : 16, and Ixiv : 3 ; Matt ▼ : 16, 48, and vi : 4,
and 7, 11; John viii: 41.
tMicah vi : 4. See Jonathan Edward's Works, vol. 9.
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Both the Son and the Father, therefore, and not the Father
alone, or the Son alone, are represented as being unitedly and
equally the grand objects of spiritual, saving knowledge, a state-
ment which never would have been made without infinite pre-
sumption and impiety by Christ were he not himself "God,
blessea for ever."
The knowledge here made requisite is, it must be remem-
bered, a spiritual and heartfelt reliance on the united object
presented to our faith. It includes love to him, adoration of
him, and obedience to his commands. And as this knowledge
is to be directed to the Son as well as to the Father, in order to
obtain eternal life, the Son is to be regarded as the only true
God equally with the Father. And this is what we are else-
where taught, when we are told that "God is in Christ recon-
ciling the world unto himself," Christ being "God manifest
IN the flesh.'"
But further, the Father is here said to be the only true God,
because he only can give eternal life. But this eternal life is
here and elsewhere, more frequently and emphatically, associ-
ated absolutely and entirely with the Son, who must, therefore,
also be the only true God. And hence Christ is denominated
frequently "the life." He is frequently said to give "everlast-
ing life" and "eternal life."* And the apostle John, as if in
allusion to this passage, declares, "and we know that the Son
of God is come, and hath given us an understanding, that we
may know him that is true, and we are in him that is true,
even in his Son Jesus Christ. THIS IS THE TRUE GOD
AND ETERNAL LIFE.
And that the Son is elsewhere called the true God in Scrip-
ture, is admitted by Socinus himself, the father of modem
Socinians.f "It is very false," says Socinus, "that we should
openly declare Jesus Christ is not true God. We profess to
say the contrary, and declare that he is true God, in several of
our writings, as well in the Latin as in the Polish language."
"Jesus Christ," says Smalcius, another father of the Unitarians,
"also may be called with a sovereign right our God, and the
true God, and so he really is." Our Saviour therefore, in
attributing to himself as well as to the Father the title "only
true God," speaks, as our opponents admit, in conformity with
the other portions of Scripture ; as when, in the Old Testament,
that being, whom we have identified with Christ, is made to
♦John vi : 27, and x : 28 ; Matt, xix : 16, 21.
tSce Ad. Wick., p. 49, in Abaddie, p. 276.
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declare "I am Jehovah thy God ; thou shalt have no other Gods
before me." **Is there a God beside me? Yea, there is no
God; I know not any;" and again: "There is no God else
besides one, a just God and a Saviour; there is none besides
me ; for I am God, and there is none else ;" and again, "I am
God, and there is none else ; I am God and there is none like
unto me."
The expressions in this text manifestly allude to the multi-
tude of Pagan divinities who falsely bare the name of Gods.
The adjective true is opposed to false, and the adverb only is
opposed to many. Christ was, evidently, speaking in opposi-
tion to the corrupt theology of the heathen, as if he had said,
"The Gentiles perish, because they have no knowledge of any
but false Gods; but it is life eternal to know thee, the only
true God, in opposition to idols, including his co-equal and
co-essential Son, who is Jesus the Christ."
Of exactly similar import is the declaration of the apostle
in 1 Cor. viii: 4-6. "As concerning therefore, the eating of
those things that are offered in sacrifice unto idols, we know
that an idol is nothing in the world, and that there is none other
God but one. For though there be that are called gods,
whether in heaven or in earth, as there be gods many and lords
many ; but to us there is but one God, — ^the Father, of whom
are all things, and we in him ; and one Lord Jesus Christ, by
whom are all things, and we by him." Here also God, — ^that is,
the Godhead, or God considered in his essence, and as implying
the Father and the Son, is said to be one in opposition to idols
as in 1 Thess. i: 9. If we compare this with the expression
of St. Thomas, "My Lord and my God," we have the following
argument : "To us there is but one God the Father — ^but to us
Jesus Christ is also Lord and God. The Gospel has, therefore,
either preached two Gods, one distinct from the other, or that
the "one God the Father" is here the name of a nature, under
which Christ himself, as God, is also comprehended. The
same conclusion may be also deduced from several other pas-
sages. Thus, in Matt, xxiii : v. 9, it is said, "Call no man your
Father upon earth, for one is your Father, which is in
heaven." But in verse 10, it is said, "Neither be ye called
masters, for one is your master, even Christ, (vide John
iii: 13,) which is in Heaven. Now, if from the words, one is
YOUR Father, an argument is drawn for the exclusive divinity
of the Father, the same argument would prove, that one per-
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136 ARTICLES ON THE TRINITY.
son only is our master, and that this person is Christ, which
excludes the persons of the Father and the Spirit from the
honour of that title, and therefore, reduces the argument to an
absurdity. We are to conclude then, that as the phrase, "one
master," cannot be meant to exclude the Father, so neither do
other similar expressions applied to the Father, as "one good,"
or "one is your Father," exclude the person of Christ The
title of Father is, itself, ascribed to the second person of the
Trinity ; for Christ, the Alpha and the Omega, says of himself,
"He that overcometh shall inherit all things, and I will be his
God, and he shall be my Son."* Isaiah expressly calls him the
Everlasting Father. Again, it is written, "They are the
children of God, being the children of the resurrection :" "but,"
says Christ, "I am the resurrection." Christ therefore, is God,
and the believers are his children. The word Father, there-
fore, cannot always be a name that distinguishes the first per-
son in the Godhead from the other persons of the Godhead, but
is often to be understood as a term merely of relation, and as
in this sense, applicable to the second person also.f
But Whitby so fairly meets, and so fully confutes the argu-
ment which Dr. Carpenter, and Unitarians generally, derive
from this passage, that I shall here transcribe his comment.
The passage is this : "To us there is but one God the Father, of
whom are all things, and we in (or for) him; and one Lord
Jesus Christ, by whom are all things, and we by him." Hence,
(says Whitby,) the Arians and Socinians argue against the
Deity of Christ, as he who saith there is one Emperor, to wit,
Csesar, saith in effect, there is no other Emperor but Caesar.
So he that saith there is one God the Father, saith in effect,
there is no other God besides the Father. Again, he who,
having separately spoken of one God, proceeds distinctly to
speak of one Lord, to wit : Jesus Christ doth, by that distinct
title, sufficiently show Christ is not that God. Such is the
argument of Unitarians. To this Whitby replies: "To the
second argument the reply is obvious, by retorting the argu-
ment, as to the ancient Commentators, against this Arian objec-
tion, thus : That, as the apostle, by saying there is one Lord
Jesus Christ, cannot be reasonably supposed to exclude the
Father from being the Lord of christians, as he is often styled
in the New Testament ; so neither by saying, there is one God
the Father, ought he to be supposed to exclude Jesus Christ
*Revel. xxi : 7, Isaiah ix : 6, Luke xx : 3d, John ii : 45.
tScc Jones on Trinity.
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from being also, the God of christians. So argue Origen and
Novatian; especially if we consider, first, that he is here styled
that one Lord, by whom are all things, L e., "by whom all things
are created." Ephes. iii : 9. "All things which are in heaven
or in earth." Coloss. i : 16. For "he that made all things is
God." Heb. iii : 6. And "by the works of the Creation is the
Godhead known." Rom. iii : 20. And this is elsewhere made
the very description of God the Father, that it is he, by whom
are all things. Rom. xi : 35, and Heb. xi. 10. And next, that
all things were created not only by this Lord, but (a? avrov)
"for him" also. Col. i : 16. Now, this is the very thing which
the apostle here ascribes to God the Father.
"Secondly, to the other argument I answer, that we and all
the ancients assert, as truly as our opponents can do, the unity
of the Godhead, and that Christ Jesus is not another God, but
only another person from the Father ; and that the application
of the word God here to the Father, doth not necessarily
exclude the Son from being God also, but only from being the
fountain of the Deity, as the Father is. Thus, when these
words, I am Alpha and Omega, the first and the last, (Revel,
i : 17 ; ii : 8, and xxii : 13,) are by St. John, applied to Christ, it
cannot be concluded hence, that the Father is not also Alpha
and Omega, the first and the last, as he is often called in the
Old Testament; and though our Saviour be the proper title of
our Lord Jesus, as his very name informs us, yet is the Father
in Scripture styled our Saviour, (1 Tim. i: 1, and ii: 3,) and
the Saviour of all men, iv : 10. The primitive fathers consider-
ing God the Father as the fountain of the Deity, and Jesus
Christ as God of God, frequently assert two things, which may
illustrate this passage :
First, That christians acknowledge one God only, even the
Father, and yet that Jesus Christ was truly God, of the sub-
stance of the Father.
Secondly, That God the Father was the Creator of all things,
and yet that all things were created by the Word."
And here, also, in describing this God, as he exists tri-per-
sonally, the Son is associated with the Father by the term
Lord, which is equivalent to Jehovah or Supreme Divinity, and
by the attribution to him of the same universal, infinite and
divine dominion. And so also, in the only other very distinct
allusion to the unity of God in the New Testament in 1 Tim.
ii: 3, 5. The apostle in verse 3, speaks of God our Saviour,
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138 ARTICLES ON THE TRINITY.
and attributes to our Saviour as God sovereign power and
dominion, and then adds : "For there is one Gk>d and one Medi-
ator between God and men, the man Christ Jesus," where with
God, who in his essence is called one, Christ is again associated
in the statement of the object of christian worship and adora-
tion. The Apostle, in effect says, pray for all men ; because all,
without exception, are accountable to one supreme moral
authority, and have only one way of hope and salvation. To
all men, there is no other than one Saviour, the only Deliverer
from the guilt of sin and the wrath to come.
Thus, it appears that even in affirming the unity of God, the
New Testament, as well as the Old, never teaches the absolute
and personal unity of God, but only the unity of his essence in
contrast with all false Gods. So far from doing so, we have
seen that even in declaring the unity of God the New Testa-
ment holds forth Christ as associated in the one Godhead, as
"the true God and eternal life ;" and in another passage, as "the
blessed and only potentate, the King of Kings and Lord of
Lords, who "only hath immortality." Such is the union
between the Father and the Son, that in respect of their essen-
tial glories, what is asserted of the one, is to be understood of
the other. Jesus, therefore, not only says, "I and the Father
are one;" but also affirms that "he who honours the Son,
honours the Father also." And again, he says, "All that the
Father hath, is mine, — ^his nature, essence, or Godhead. He
that hath seen me, hath seen the Father also."
It will afterwards be shown that Scripture attributes to the
Holy Spirit, as well as to the Son, everything which is ascribed
to the Father, and that he therefore, is also, "the only true
C»od." But, at present, it is enough to have proved this of the
Son, and that too, from the very passages adduced to establish
the absolute, personal, and metaphysical unity of God.
We thus perceive that, on the one hand, we are taught in
Scripture, that there is one only true God. On the other hand,
we are equally taught in Scripture, that the Father and the
Son. and the Holy Ghost, are alike this one only true God.
Hence, devoutly receiving the Bible as the divine word of
inspiration, and presuming not to be wise either above what is
written, or contrary to what is written, we conclude from these
several declarations of Scripture, that there is one only true
God, the maker of heaven and earth, but that this one only true
God, mysteriously exists in three persons, or hypostases, as he
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himself terms it, and that the Supreme Being is one, in regard
to his substance or his proper divine nature; but that he is
three, in regard to his component persons or hypostases.
A christian is bound therefore, to believe, that there is one
only true God, and that the Almighty Father of heaven and
earth is that God.
This tenet, at once separates him from those who worship
the multifarious rabble of Pagan divinities ; for, if he admit as
the very foundation of his creed, the existence of one only true
God, he must of necessity, reject from his creed a plurality of
false gods.
But, as a christian is bound to believe, that there is one only
true God ; so is he likewise bound to believe, that the one only
true God hath sent Jesus of Nazareth in the character of the
promised Messiah ; and that as such, he is God manifest in the
flesh, the God of Abraham, Isaac and Jacob, the mighty God,
the everlasting Father and the Prince of Peace, — ^the co-equal
person, with the Father and the Holy Ghost in the ever-blessed
triune Jehovah. This is the God to whom as a christian, every
believer is dedicated, into whose name (or nature and glory,)
he is baptized, in whom he is to believe, and whom he is to
love, honour, worship and obey with all his heart, and soul,
and strength, and mind.
The former article of his belief separates the christian from
polytheistic Gentiles. The latter article of his belief separates
him from the Jews ; for though they have ever firmly expected
the promised Messiah, they have generally, as pertinaciously
denied that the Messiah has come in the person of Jesus of
Nazareth, — ^that he is God, — that the Holy Ghost is God, — ^and
that God is a triune Jehovah, consisting of Father, Son, and
Holy Ghost, in one essential nature.
We must never forget, however, that mere doctrinal knowl-
edge, however essential, will stand us in little avail, unless it is
manifested in our practice. That same Divine person, who
declared the knowledge of God the Father and of the Lord
Jesus Christ, to be eternal life, declared also, no less unequivo-
cally, "Not every one, that saith unto me. Lord, Lord, shall
enter into the kingdom of Heaven ; but he that doeth the will
of my Father which is in Heaven."*
Unitarians may say, that to know Jesus Christ, is to know
the will of God, as delivered by Jesus Christ. But it is not
♦1 Peter, i: 5-7, and ix: 11.
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140 ARTICLES ON THE TRINITY.
knowing the will of God, but God himself as a Saviour, that
will secure us eternal life. To know Jesus Christ is, therefore,
to know him as he is represented in the Gospel, as God and
man ; and as having become such for our redemption ; and to
believe in, love, and obey him as such, and thus we perceive the
plain, practical, and fundamental character of the doctrine of
the trinity.
"ThU does God's book declare in obvious phrase,
In most sincere and honest words, by God
Himself selected and arranged so dear.
So plain, so perfectly distinct, that none
Who read with humble wish to understand.
And ask the Spirit given to all who ask,
Can miss their meaning, blazed in heavenly light.
The true One God, in Persons Three,
Great Father of eternity.
Swift with the stm departs the day,
Oh, shed on us a heavenly ray.
At mom and even to Thee we raise
The sigh of prayer, the song of praise,
Though poor the strain, its aim is higfa,-
God over all to glorify!
Father, for ever be adored
And Thou, — ^the Son,— our only Lord,
And Thou, true Consolation Giver,
Now, henceforth, and for ever!
God the Father! with us be,
Shield us Thou from danger nigh,
From sin's bondage set us free.
Help us happily to die!
God the Saviour ! with us be.
Shield us Thou from danger nigh,
From sin's bondage set us free.
Help us happily to die !
God the Spirit! with us be.
Shield us Thou from danger nigh,
Prom sin's bondage set us free.
Help us happily to die !
Keep us in the heavenly faith.
From Satan us deliver;
Thine in life and thine in death.
Thine only and for ever!
God ! with thy weapons arm us,
With all true Christians, shall we,—
Nor earth, nor hell, to harm us, —
Hallelujah sing to thee !"
Hymns of Ancient Church.
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ARTICLE VII.
The Doctrine of the Trinity, not Theoretical or Specu-
lative, But Practical in Its Nature, and Funda-
mental IN Its Importance.
In our previous article on the doctrine of the Trinity, we laid
it down that this was a question plainly above and beyond the
capacity and limits of the human mind, and altogether incom-
prehensible, undiscoverable, and indeterminable, by the human
reason. It is purely a question of revelation; and the only
proper inquiry respecting it is, whether, how far, and for what
purposes, it is revealed. To say it is impossible for God to
exist as a Trinity in Unity, is, therefore, contrary to reason;
which has no premises from whence to conclude one way or the
other: and to say, that the doctrine of the Trinity is contradic-
tory, is to contradict the very term Trinity itself, which affirms
that in God there is a unity of such an infinite and unfathom-
able nature, as to admit and require a trinity, and a trinity
which can only co-exist in a imity.
"When," says Milton, whom Unitarians so proudly and yet
so deceitfully appeal to as a Unitarian, in the posthumous work
on Christian Doctrine attributed to him,* "when we speak of
knowing God, it must be understood with reference to the
imperfect comprehension of man ; for to know God as he really
is, far transcends the powers of man's thought, much more of
his perception." "Our safest way," he adds,t "is to form in
our minds such a conception of God, as shall correspond with
his own delineation and representation of himself in the sacred
writings. For, granting that both in the literal and figurative
descriptions of God, he is exhibited, not as he really is, but in
such a manner as may be in the scope of our comprehensions,
yet we ought to entertain such a conception of him, as he, in
condescending to accommodate himself to our capacities, has
sho^ that he desires we should conceive. For it is on this
very account that he has lowered himself to our level, lest in
our flights above the reach of human understanding, and
beyond the written word of Scripture, we should be tempted
to indulge in vague cogitations and subtleties."
*Vol. i., page 19, Treatise on Christian Doctrine, supposing this to be
Milton's.
tVoU i., p. 20.
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"Solicit not thj thoughts with matters hid :
Leave them to God above ; him serve and fear.
♦♦♦♦♦♦♦ Heaven is for thee too hi^h.
To know what passes there ; so, lowly wise,
Think only, what concerns thee, and thy being;
Dream not of other worlds, what creatures there
Live, in what state, condition, or degree."
"We may be sure," adds Milton, "that sufficient care has been
taken that the Holy Scriptures should contain nothing unsuit-
able to the character or dignity of God, and that God should
say nothing of himself which could derogate from his own
majesty." "To speak summarily, God either is, or is not, such
as he represents himself to be. If he be really such, why
should we think otherwise of him ? If he be not such, on what
authority do we say what God has not said ?"t
If then, the triune nature of the divine Unity of the Godhead
is the doctrine of Scripture, the term Trinity is, undoubtedly,
necessary to express it so long as there is opposition made to
the doctrine itself. And if the doctrine is not found in Scrip-
ture, then both the doctrine and the term should be rejected.
And hence we were led to expose the unreasonableness of
objections levelled against the word "trinity," a term which is
only designated to express in one word, the doctrine which
would otherwise, and that constantly, require many words for
its expression.
But it is further objected that this doctrine, even if true, is
not of practical importance, — that it is merely speculative, theo-
retical and theological, — ^and that it ought not therefore, to be
represented as of fundamental importance, and its rejection as
heretical and dangerous. This objection, if valid, would cer-
tainly be a clear justification of silence on our part, and of
objection on the part of its opponents. But how are we to
know what is practical, and fundamentally important in
revealed religion? Not assuredly by our opinion of it, or by
the opinion of any other man, or of any set of men, or of
human reason in any form ; and for this simple reason, that the
system of revealed truth is revealed only because it is that
about which human reason could discover, understand, and
judge nothing, except so far as it is revealed. He who reveals
the truth must therefore, reveal also, the relative importance
of the truth in its bearing upon God's glory and man's salva-
tion, the only ends for which a revelation was given at all.
The importance of any truth in the Bible must, then, be
ascertained not by the opinion man forms of it, but from its
tVol. i., p. 25.
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ARTICLES ON THE TRINITY. 143
own nature^ — and from the place it holds in the chain of Scrip-
tural principles, promises, precepts, worship and experience.
The relation in which any truth stands to God as a Saviour,
and to man as a sinner, — ^to Heaven as lost and to be regained,
— ^to hell endangered, — ^and to death inevitable — this will stamp
it as of primary, or as only of relative importance.
Now, it is very evident, that I may have little knowledge of
any truth, or have erroneous conception of it, or misconceive
its supreme importance, while another person may have full
knowledge and adequate conception of it. And in such a case
it is not only lawful for that individual, but it is surely his
duty, to use all proper means to convince me and to convert me
to the knowledge and enjoyment of a truth which he knows, by
experience, to be very precious to his own soul. This is what
we are required to do by the spirit of natural charity, and also,
by Divine precept, which enjoins upon us that "in meekness we
should instruct those that oppose themselves ; if God peradven-
ture will give them repentance to the acknowledging of the
truth.
Truths, which even Unitarians acknowledge to be of primary
and fundamental importance, are, nevertheless, matters of con-
troversy between christians and Jews, and between christians
and infidels. The denial of these truths cannot, therefore, be
attributed to any want of practical importance in them, nor to
the want of sufficient evidence in the revelation made of them ;
but to a culpable condition of the minds of those who reject
them, and who as the Scriptures declare, "are blinded through
imbelief."
Neither does the importance of a doctrine depend upon the
degree of certainty with which, to our own mind, it may seem
to be proved.
Whatever may be my individual opinion of any doctrine,
either as to its certainty or its importance, affects not its reality.
Its certainty depends on the fact that it is proved by sufficient
evidence to be delivered in the word of God; and its impor-
tance, upon its own intrinsic character and the relation in which
it stands to other doctrines, and to the duty which we owe to
God and to ourselves ; and hence it follows that a man through
ignorance, or prejudice, or partial examination, may regard as
doubtful or unimportant, a doctrine which is nevertheless
taught clearly, and which is of the most vital importance.
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To those, therefore, to whom the doctrine is thus clear and
fundamental, its reception and advocacy assume a character of
paramount necessity. It will be held by such with unyielding
tenacity ; and it will be urged by them upon others with a zeal
and earnestness which are neither the result of vanity, pride,
uncharitable contempt, or any disposition to intolerance, but
which sprung solely from the very necessity of christian fidelity
and love.
But, it is alleged, that a man who rejects as untrue, c^inions
which we consider both true and essential to salvation, and
who does so in sincerity of heart, cannot be blameable. Now,
undoubtedly, sincerity and personal conviction are both neces-
sary to make even an opinion in itself right, to be right and
valuable to me, since to use the words of Dryden :*
"If others in the same glass better see,
'Tis for themselves they look, but not for me,
For my salvation must its doom receive,
Not from what others, but what 1 believe."
Or, as another poet has expressed it,
"Who with another's eye can read.
Or worship by another's creed?
• Trusting tny grace, we form our own.
And bow to tny commands alone."
But, it is also true, that a man's perfect sincerity of heart in
holding any opinion free from any sinful bias and prejudice
of mind, is what he himself, from the very nature of the case,
is incapable of avouching, and what no human being can deter-
mine for him. God alone can judge the real character and
condition of a heart which is "deceitful above all things."
"All-seeing God! 'tis thine to know
The springs whence wrong opinions flow:
To judge, from principles within.
When frailty errs, and when we sin."
And since it is common for all who hold dangerous errors to
claim sincerity in doing so, it is only when we have the testi-
mony of God's Word and Spirit, "witnessing with ours," that
we can safely rejoice in "the testimony of a good conscience."
In other words, our hearts must be judged by the Scriptures,
and not the Scriptures by our hearts.
Besides, we may be sincere and yet ignorant, uninformed,
and so blinded by prejudice as to be incapable of "receiving the
truth in the love of it ;" and while Christ as God, "knows how
♦VoL i., p. 404.
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ARTICLES ON THE TRINITY. 146
to have compassion on the ignorant and those that are out of
the way/' yet our ignorance cannot make that truth unimpor-
tant, which is vital, nor that error venial which is "damnable."
Now, the doctrine of the Trinity must either be a "damnable
heresy," or the wilful rejection of it must be so. It lies at the
foundation of our religion. It shapes our conceptions of the
God we are to worship, and the worship with which we are to
approach him. It makes God absolutely and personally one,
or necessarily Triune. It makes the Son and the Holy Ghost
either attributes, or creatures, or, on the other hand, very God
of very God, co-equal persons in a triune Jehovah. It makes
these persons in the Godhead either finite or infinite, created
or uncreated, necessary or contingent, supreme or subordinate,
objects of present worship, or only objects of reverential
regard for past services. If the Scm and the Holy Ghost are
not God in unity with the Father, it must be blasphemous and
highly displeasing both to him and to them, to worship them as
such. And if, on the other hand, they are really divine, and
co-equal with the Father, then, whatever we may say of them,
however in words we may exalt and praise them, if we with-
hold from them our prayers and worship as God, we rob them
of their highest excellence and glory. The doctrine of the
Trinity, therefore, determines the object of our worship.
Abandon the doctrine of the Trinity, which presents as the
object of our worship an infinite, eternal, omnipotent, and
omnipresent Being, in existence, nature, or Godhead one, and
yet subsisting (in a way unintelligible to finite minds and not
necessary to be understood,) in three persons as Father, Son,
and Holy Ghost, and what is the object to be worshipped by
us ? Do Unitarians know any more than we do what God is,
or what God possibly can be? Can they define what is the
unity of God ? Can they possibly reconcile with their notions
of the Divine unity the entire representation made in Scripture
of God, and of Christ, and of the Holy Ghost ? Or, have they
any one theory of the supreme object of worship to present to
our acceptance as that on which they are themselves agreed ?*
A large body of those ranked among Unitarians at the present
time, rejecting the authority of Scripture as an infallible guide
to our knowledge of God, abandon also any definite or per-
sonal object of worship. Others, again, regard Christ as a
Divine being, as in some sense God, and as such to be wor-
•See Note A, at end of the article.
10— Vol IX.
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shipped. And as the former party are pantheistic atheists, the
latter are as certainly Dualists, since in reality they worship,
not ONE God, but two Gods. Christ they regard as having
been exalted to the honor and dignity of a God, not, indeed, so
as to be either one with, or equal to the supreme God. But,
still, he is deus verus, truly Divine and only second and subor-
dinate to the Father, by whom he was created and from whom
he received all that he possesses. Socinus therefore, regarded
as a calumny the imputation of not believing Christ to be true
God, and as such entitled to be worshipped with Divine honor.
He denominates Christ true God, and other Unitarians of his
day, speak of Christ as deus eximius, the most exalted or emi-
nent God, and not to acknowledge him as a true God is, says
Smalcius, to renoimce the christian religion. Though not the
supreme God, Christ, as Milton teaches, or the author of the
Work on Christian Doctrine lately discovered and ascribed to
him, is God by appointment, by office, by communicated Divine
power, wisdom, goodness, and authority,— deus factus non
natus.* Such of the Unitarians as hold this opinion, which
all the ancient Arians did, instead of believing in one God,
believe, undoubtedly, in two Gods, and "one who is God by
nature, and the other by grace, one supreme and another
inferior, one greater and the other lesser, one elder and eternal,
and the other junior and modem," the one necessarily God and
the other Divine only arbitrarily, contingently, and by the will
of the other. According to this opinion, there might be a true
God without the Godhead, a Divine person who is the object
of worship, without a Divine nature, — ^all the attributes of
Deity without that essence in which alone they can inhere, — a
finite creature might become capable of infinite perfections, and
what is peculiar to God may be made the property of a crea-
ture, who may receive what cannot be bestowed, and partici-
pate of what is incommunicable.
Such are the absurdities to which the rejection of the doc-
trine of the Trinity of persons in one supreme Godhead, has
led many, in modem, as well as in ancient times. And where
the Holy Spirit is regarded, as by the ancient Arians he was
considered, as a Divine person equally, though in an inferior
degree, with the Son, these absurdities are increased by the
^See other authorities given by Dr. Edwards in his Preservative Agt.
Socinianism, part 1, pp. 9, 10, and Waterland, vol. i., part 2, and Index
to it.
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ARTICLES ON THE TRINITY. 147
multiplication of three Gods, a doctrine which some have even
boldly avowed and defended.*
"I do not pretend," says Waterland,t "that you Unitarians,
are Tritheists, in every sense; but I do affirm that you are
Tritheists in the same sense that the Pagans are called Poly-
theists, and in the Scripture sense of the word God, as
explained and contended for by yourselves. One Divine per-
son is, with you, equivalent to one God ; and two, to two Gods,
and three, to three Gods ; the case is plain ; the consequences
unavoidable. For one supreme and two inferior Gods, is your
avowed doctrine, and certainly, the asserting three Gods,
whether co-ordinate or otherwise, is Tritheism; against the
first commandment, and against the whole tenor of Scripture
and the principles of the primitive church. It is, to me, an
instance of the ill-effects of vain philosophy, and shows how
the "disputer of this world" may get the better of the christian ;
when men appear so much afraid of an imaginary error that
in any sense, even in Deity, there can be one nature and three
subsistences in that nature, in metaphysics, and to avoid it, run
into a real one, alike condemned by Scripture and antiquity."^
But this theory of two, or three Gods, one supreme ana the
others created, is not only as has been seen, absurd. It is
plainly idolatrous, since divine worship, according to Scripture,
can be given to that one divine nature or Godhead, to which
appertains all divine perfections, and not to a factitious, ficti-
tious, and finite being. It might be further shown, that the
abandonment of the doctrine of the Trinity, has led to the per-
version of every attribute of God, as portrayed in Scripture,
and that on this account also, the Trinitarian and the Unitarian
systems conduct us to an object of worship essentially different
and distinct. As Trinitarians interpret Scripture, God is
infinite, while Unitarians say he is finite. Our God is omni-
present, theirs limited and confined to a certain place ; our God
is immutable, theirs is liable to change. Our God is naturally
just, theirs contingently so : Our God is governor of the world,
taking care, oversight of, and interest in, human affairs ; theirs
like the Deity of Epicurus, sits at ease in the enjoyment of his
own happiness, leaving the world to the conduct of chance, and
men to the guidance of that which is equally xmcertain, their
♦See proof in Edwards, as above.
tWorka, vol. i., pp. 238, 241, who also gives and writes against the
advocates of this opinion.
tSee Note B, at end of this article.
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own giddy and unstable passions ; neither giving them laws for
the regulation of their actions, nor assigning any punishment
for the violation of his laws. Our God is omniscient, theirs
ignorant of future and contingent events. Our God is without
parts or passions, theirs compounded of the one, and liable to
the other ; even to those which argue the greatest weakness and
infirmity, and which some even of the philosophers, thought
inconsistent with the bravery and resoluticm of a wise and
virtuous man. It will, therefore, appear, we think, very evi-
dent, that the object of their worship and ours is different, and
this will as clearly prove that the Religions represented by* the
Trinitarian and Unitarian systems are also different.
But the doctrine of the Trinity affects also the manner of
our worship, — whether it shall be through the intercession and
merits of a Mediator, and by the guidance and assistance of a
Holy Spirit helping our infirmities, or, directly and in our own
name, — whether we shall approach God, looking for acceptance
through the work and righteousness of a vicarious and Divine
Redeemer, and a Divine Sanctifier, or through works of repent-
ance, prayer and praise, which our own hands and hearts have
wrought. This doctrine affects therefore, every duty com-
prised in our obedience to God, and every hope of finding
salvation at the hands of a God infinitely holy to condemn sin,
infinitely just to punish it, and who will render to every man
according to the deeds done in the body, whether they have
been good or evil. It comes home therefore, to "the business
and bosom" of every man, and affects every inquiry pertaining
to his everlasing welfare.
The triune God in covenant for man's salvation is the basis
and the only foundation laid in Zion for the restoration and
re-union of fallen man with his offended God. And it is only
through Christ any man can "have access by one Spirit unto
the Father."
The whole scheme of revelation centers on the interposition
of Christ for the salvation of men. The law was but the
preparation for the Gospel, "the school-master to bring us to
Christ, that we might be justified by faith." The ceremonies
and sacrifices of the law were typical of, and superseded by,
the sacrifice of Christ, and the more spiritual and exalted sys-
tem of christian faith and christian perfection. "The spirit
*See Edwards on Socinianism, pp. 68, 60. See also, proof to the same
effect in Smith's Testimony to the Messiah, voL i., pp. 140-146, given as
Note B.
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ARTICLES ON THE TRINITY. 149
of prophecy was to bear testimony to Jesus." "God," says St.
Paul, "who, at sundry times, and in divers manners, spstke in
times past unto the fathers by his prophets, hath in these last
days spoken unto us by his Son, whom he hath appointed heir
of all things, by whom also, he made the worlds, who being the
brightness of his glory, and the express image of his person,
and upholding all things by the word of his power, when he
had by himself purged our sins, sat down on the right hand of
the Majesty on high."
The whole efficacy of redemption is also, ascribed to the
eternal existence and intercession of the Redeemer: "Christ,
says the Apostle, "is able to save them to the uttermost who
come unto God by him, seeing he ever liveth to make interces-
sion for them." And again, "Now once in the end of the
world, hath he, (even Christ,) appeared to put away sin by the
sacrifice of himself." "As it is appointed unto men once to
die, but after this the judgment, so Christ wjas once offered to
bear the sins of many, and to them that look for him shall he
appear the second time without sin unto salvation."
Nor is this the teaching of the Apostle Paul, only ; it is the
teaching also, of the Apostles.* Now, it is impossible to
believe that this efficacy of redemption, and this universal and
exclusive power over the salvation of man, should be ascribed
to one who was, as many Unitarians teach, a mere man, who
had no existence himself before his human birth, and as all
Unitarians must believe, has no agency or influence on his
followers, subsequent to the hours of his ascension. Neither
is it conceivable that by the whole teaching of Scripture, our
acceptance with God and salvation from his wrath and curse
should be made to depend upon the agency of a being who was
himself, a creature like ourselves. No: is only reconcileable
with the idea of Christ being not only man, but God; God
manifest in the flesh, who, having formed man after his own
image, when that image was defaced by sin, came to restore it ;
who, having created man for happiness and immortality, when
that immortality and happiness were forfeited by disobedience,
came to rescue the works of his own hands from hopeless
misery and eternal death. This only can render such power,
and glory, and dominion, as the Scriptures ascribe to Christ,
consistent with the dictates of reason and the feelings of piety.
This only can account for that great degree of gratitude and
♦Sec Acts IT. 9-12 ; John iv, 14 ; Jude, 18-21.
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exultation, of confidence and obedience, which the Scriptures
declare are due to the Redeemer; affections of which it is
impossible to conceive any being should be the legitimate object
in such a degree and to such an extent, except God himself.§
With what earnestness of affection, and what assurance of his
full power to relieve, does Christ encourage the contrite soul ;
"Come unto me all ye that are heavy laden, and I will give you
rest :" and again, "The Son of Man is come to seek and to save
that which is lost :" And above all, at his last solemn converse
with his Apostles, to prepare them for his sufferings, with what
confidence does he assure them of their final triumph and their
eternal happiness; with what exuberance of affection and
mercy does he provide for the salvation of every true believer
in every climate and period of the globe?* Thus do we find
the Apostles and Evangelists regarding their Lord with grati-
tude so fervent, submission of the heart so profound, confi-
dence so unbounded, obedience so prompt and universal, as
prove they looked up to him as God all-powerful, all-merciful,
all-faithful, and all-wise.f Can any words express more
strongly the Apostle's estimation of the supreme importance of
the Redeemer's interposition, his total dependence for salva-
tion upon faith in Christ, and his anxiety that every other
human being should look for salvation only to the same sourcej
than those contained in the eighth chapter of the Epistle to the
Romans ? And how triumphantly does he exult in the certain
salvation of those who, being sanctified and purfied by such
faith, receive all the benefits which result from the redemption
Christ has wrought: "What, (he asks,) shall we say to these
things? If God be for us, who can be against us? He that
spared not his own Son, but delivered him up for us all, shall
he not with him also, freely give us all things? Who shall lay
anything to the charge of God's elect? It is God that justi-
fieth ; who is he that condemneth ? It is Christ that died ; yea
rather that is risen again, who is even at the right hand of God,
who also maketh intercession for us."
The Apostle's mind, thus filled and exalted, by contemplating
the blessings of redemption, and the character of our
Redeemer, breaks forth into a strain of gratitude the most
8John xiv : 1 ; Matt, xxiii : 9, 10 ; Matt, xi : 27 : Luke xii : 8, 9 ; Matt
x: 15; Matt, xviii : 6; Matt, xxviii : 18 to 20; Mark xvi: 16; John xi:
25, 26 ; Luke iv : 18.
♦John, xiv : 2, 3, also 13. 14 ; xii : 32 ; John, xvi : 33 ; xvii : 20.
tPhilippians, ii : 3 to 11 ; 2 Corin., viii : 8, 9 ; Philippians, iii : 7, 8, 9.
(Romans viii : 31 to 39.
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fervent, and confidence the most joyful and triumphant, that
ever glowed within the breast of man.§
With all the Apostles, ''Christ is, as it were, all in alL" They
long to quit the world, and be with Christ. Faith in him is
their glory, his example their guide, his word their law, his
favour their highest hope, his coming their perpetual theme, his
sentence the determination of their eternal destiny. Through
him, they look for acceptance of their prayers, justification
before God, aid in trials, consolation in sorrow, support in
death, acquittal in judgment, and bliss in Heaven, and to him
their obedience is most total and unreserved: "casting down
imaginations, and every high thing that exalteth itself against the
knowledge of God, and bringeth into captivity every thought to
the obedience of Christ."* On a review of all the testimonies of
Scripture let me ask, says Dr. Graves, is it conceivable, that
the Apostles could have thus associated Christ with God, as
united with him in being the object of such gratitude, such
faith, such hope, such triumph ; as being the agent united with
God in this great work of redemption ; and yet have believed,
that this Christ was a mere man, "who had no existence before
his human birth," "no influence after his death ;" whose suffer-
ings in the cause of truth, and whose labours in diffusing it,
have been equalled by so many other men, even by some of the
Apostles themselves? No, certainly; nothing could have
existed or justified such feelings, if Christ had not been of
Divine dignity; his suflFerings xmparalleled in their condescen-
sion and their efficacy, and, in a word, if he had not been the
Son of God, who was united with the Eternal Father, as
Creator and Lord of the xmiverse, the sole author and giver of
everlasting life. On this supposition, all the Apostle's feelings
are natural, just, and rational : on any other, they are visionary
and extravagant; nay, even impious and idolatrous.
On the Socinian scheme, then, it appears, that the last and
most perfect part of Divine revelation, — ^which, in every other
view, refines and exalts our ideas of the Divinity ; teaches us to
worship him in spirit and in truth ; trains men to the most pure
and perfect virtue, and at once inculcates and exemplifies the
most heartfelt and ennobling piety; — would, notwithstanding,
discover an opposite tendency in this leading point, the object
SRom. viii : 31 to end, and see also, 2 James, i : 7, 8 ; 1 Peter, i : 7 to
12; 1 Peter Hi: 22; 2 Peter iv: 14; 2 Peter i: 1 to 11; iii; 18; 1 John,
V ; iii : 1 to 6.
* Discourse on the Trinity, from which, we have condensed the previ-
ous argument.
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153 ARTICLES OX THE TRINITY.
of our religious affections; would, as to these, altogether lower
and debase the religious principle, and, in total repugnance to
every former revelation, teach men to look up, as to the
bestower of every important blessing, even redemption from
eternal misery, not to the great and supreme eternal Father
alone, but also to another being who is not God, (as is
affirmed,) yet concerning whom we are taught, "that he is the
only-begotten Son of God;" "by whom alone we can know
God," "or come to God," — the mediator and intercessor with
God for man, by whom we obtain remission of our sins ; — "that
he is the way and the truth, the life and light of the world;"
who is entitled to our most fervent gratitude, our perfect con-
fidence, our unreserved submission ; — by faith in whom "we are
turned from darkness unto light, and from the power of Satan
imto God;" — who is "to appear with the holy angels, on the
throne of Divine glory, at the last great day of final judgment,
to call from the grave the whole human race, to try the secrets
of all hearts, and by his sentence fix the eternal doom of every
human being."
On the contrary, the view of the incarnation and divinity of
Christ, "at once truly God and truly man," the second person
in the glorious Trinity, which the Trinitarian doctrine imparts,
is most harmoniously connected ^ith the statement which the
apostolic writings exhibit of the grand scheme of redemption ;
of the feelings excited by the view of this scheme, of the affec-
tions with which believers should regard the Redeemer, and the
honor which is due to him: For does it not instantly follow,
that faith and obedience, gratitude and adoration, in the very
highest degree, are his unquestionable right? If the penitent
soul is certain that the same Jesus, who died for his sins, has
also risen for his justification ; if he is fully assured, that he is
not only Man but God, this faith removes that intolerable bur-
den which presses down the humbled sinner's soul, the load of
irrevocable and unpardoned guilt, and calms that terror which
would embitter to the heart every thought of the Divinity, the
terror of unsatisfied justice, which ought not to remit punish-
ment. Despondence is banished, hope revived, repentance
encouraged, exertion animated, devotion kindled, and the heart
drawn to God by the warmest gratitude, and the most attrac-
tive mercy.
Looking to Jesus, we behold in the Divine Lawgiver, our
unalterable steady friend. In the Divine Judge we behold our
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all-merciful Redeemer. As man we are sure of his sympathy,
as God we are sure of his power; and from both united, we
look for our eternal deliverance. The immense gulf, which
appeared to divide the creature from his God, is closed, and
we are assured of access to the throne of grace, where our
Redeemer sits, to hold out the golden sceptre of mercy, that
we may touch and live. We are assured our prayers will be
heard, for he who is ever present and ever watchful, and
"knoweth what we ought to pray for," will asist our prayers.
Whatsoever "we ask of him, not doubting, we shall receive."
"And wheresoever two or three are gathered together in his
name, there is he in the midst of them."
Thus strip the Redeemer of his Divinity, and the whole
Gospel scheme would be doubt and darkness, inconsistency and
confusion. Admit him to be God and Man, and that Gospel
exhibits an object of faith and gratitude, admirably adapted to
all the affections and powers, all the wants and weaknesses of
human nature; admirably promotive of our reformation and
sanctification of our advancement in love to man and love to
God, and of the improvement of all the means of grace, the
accomplishment of all our hopes of glory.
The argument we have thus pursued in reference to Christ
as the second person in the adorable Trinity, and as the meri-
torious ground and ever-living medium of our acceptance with
God and of all spiritual and everlasting good, might also be
developed, and with equal force, respecting the absolute neces-
sity of the Holy Spirit in order to secure the regeneration,
sanctification and comfort of believers.
The doctrine of the Trinity, therefore, affects every truth in
the Bible which tears on man's salvation, — the nature, person
and work of a Redeemer, — ^the necessity, nature and way of
acceptance with God, — the nature of regeneration, repentance,
justification, sanctification and redemption, the principle and
motive of all acceptable obedience, — of holiness and hope in
life, — of peace and comfort in death, and of everlasting life
beyond the grave. It affects also, the nature and necessity of
prayer, preaching, and the other means of grace, of the church
and its ordinances, and of living, loving and experimental piety.
In short, compared with the truths which the Bible tmderstood,
as Trinitarians interpret it, discloses, all other knowledge is
vain and worthless; and compared with the hopes it inspires,
all other hopes are cold and comfortless.
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"The doctrine of the Trinity therefore, is, and must be, a
truth of supreme and practical importance. The simple state-
ment of it is — as Dr. Wardlaw remarks — enough to show that
it must rank as a first principle; — ^an article of prime impor-
tance ; a foundation stone in the temple of truth ; a star of the
very first magnitude in the hemisphere of christian doctrine.
For my own part, I believe it to be even more than this ; a kind
of central Sxm, around which the whole system of Christianity,
in all its glory, and in all its harmony, revolves.
"It is very obvious, therefore, that two systems, of which the
sentiments, on subjects such as these, are in direct opposition,
cannot, with any propriety, be confounded together under one
common name. That both should be Christianity is impossi-
ble; else Christianity is a term which distinguishes nothing.
Viewing the matter abstractly, and without affirming, for the
present, what is truth and what is error, this, I think, I may
with confidence affirm, that to call schemes so opposite in all
their great leading articles by a common appellation, is more
absurd, than it would be to confound together those two
irreconcileable theories of astronomy, of which the one places
the Earth, and the other the Sun, in the center of the plane-
tary system." They are, in truth, essentially different reli-
gions. For, if opposite views as to the object of worship, the
groundhope for eternity, the rule of faith and duty, and the
principles and motives of true obedience; if opposite views as
to these do not constitute different religions, we may, without
much difficulty, discover some principle of union and identity
amongst all religions whatever ; we may realize the doctrine of
Pope's universal prayer ; and extend the right hand of fellow-
ship to the worshippers at the Mosque, and to the votaries of
Brama. "I unfeignedly account the doctrine of the Trinity,*'
says Richard Baxter, "the sum and kernel of the christian
religion."
What other conclusion can be drawn from that final, authori-
tative commission given by Christ as the Divine Head of the
Church, when about to ascend to that glory which he had with
the Father from before the foundation of the world? The
evidences and effects of his Divine power had been everywhere
displayed. As Head of the Church, all power in Heaven and
Earth were given unto him. And in the exercise of that power
we find Christ making an express profession of faith in the
Father, Son and Holy Ghost, the doctrinal foundation of the
Church of God which he had purchased with his own blood.
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and the form of initiation into its membership. — (Matt,
xxviii: 16.)
The very learned Bishop Bull,* in his elaborate work on
proof of the fact that the Church of God in the earliest ages
considered it essential to believe in the doctrine of the Trinity,
observes, that his antagonist Episcopius admitted, that the most
ancient creed used in the administration of baptism, from the
very times of the Apostles, was this — "I believe in God the
Father, the Son and the Holy Ghost;" according to the form
prescribed by Jesus himself. Episcopius, it is true, wished to
weaken the force of the inference from this form, but the
"Bishop in answer, shows that in this creed, brief as it was, the
true divinity of the Son and of the Holy Spirit is so distinctly
asserted, that in so short a form of words, it was scarcely pos-
sible it could be more clearly expressed; for first, it is plain,
that in this form, "I believe in God the Father, the Son and the
Holy Spirit," the word God is referred in common to the
Father, the Son and the Holy Spirit, a fact which is still more
evident in the original Greek than in the translation. It is
most certain that the ancients thus understood this brief con-
fession.f For instance, TertuUian, expounding the common
faith of christians, with respect to the Father, Son and Holy
Spirit, affirms, "The Father is God, and the Son is God, and
the Holy Spirit is God, and each is God." Cyprian also, in his
epistle to Jubajanus, thus argues against the Baptism of Here-
tics: "If one can be baptized by Heretics, he can obtain the
remission of sins ; if the remission of sins, he is sanctified and
become a temple of God. "I ask, of what God? if of the Crea-
tor, it cannot be, for he has not believed on him : if of Christ,
how can he be the temple of Christ, who denies that Christ is
God? if of the Holy Spirit, since the three are one, how can
the Holy Spirit be propitious to him, who is the enemy either
of the Father or the Son ?" The attentive reader will here also
observe, that Cyprian most expressly teaches, that a belief of
the real Godhead of our Lord Christ was altogether necessary
to salvation, since he declares that "he cannot become the tem-
ple of God ;" which is the same thing as to say, he cannot be
saved who denies that Christ is God. "And to me, continues
this learned prelate, it appears, that in these few words, "I
believe in God the Father, the Son and the Holy Ghost," this
great truth, even that the Son and Holy Spirit are one God
•Judicium Eccl. Cath. Ch. iv.
tThis we shall have occasion afterwards to prove.
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with the Father, is more clearly expressed than in some more
full creeds which were afterwards introduced, in which other
additions being made to the words: "I believe in God the
Father," and also after the mention of the Son, without repeat-
ing the word God in the clauses concerning the Son and the
Holy Spirit, it might seem, and did seem to some, that the title
God belonged to the Father alone, plainly contrary to the inten-
tion and opinion of those who formed these more enlarged
creeds. Secondly, in this form, the Son, as well as the Holy
Spirit, are united with the Father as partners of the dominion,
and sharers of that faith, honor, worship, and obedience, which
the person to be baptized vows and promises, and which he
who believes can belong to a mere man, or to any creature,
must be conceived totally ignorant of what it is which consti-
tutes the horrible guilt of idolatry."
But, in addition to the truth of this great doctrine, this
divine commission of our Saviour makes evident what is too
often unattended to, and what we now wish to illustrate, the
direct practical tendency of the doctrine of the Trinity, since it
is connected by him with that scheme of instruction which
"teaches men to observe and do all things whatsoever he had
commanded." Beyond any reasonable doubt or controversy,
the grand peculiar doctrine of the christian Revelation is here
declared to be the existence of Three Persons in the Divine
essence, forming together the one Godhead, the exclusive
object of our adoration and obedience; and in the Divine dis-
pensation towards man, and especially in the grand scheme of
redemption, contributing each their distinct parts, which sup-
ply distinct grounds of gratitude and reverence to each of these
divine persons. This great truth is, therefore, put forward by
the founder of our holy religion, the author and finisher of our
faith, not as an obscure and unconnected dogma, which may
be rejected because mysterious, or disregarded as unessential,
but as the great confession of faith, indispensably required
from all who seek admission into his church on earth, or hope
to be received as his followers in Heaven.
Is it not also evident, from the constant, affectionate, and
fervent repetition of this promise in the form of a benediction
by the Apostles, that this great truth of the divinity of our
Redeemer, and his union with God the Father, is not merely a
speculative dogma, necessary indeed, to our entrance into the
Church of Christ, by baptism, but which may be afterwards
neglected, or forgotten; but, that as with the holy apostle, so
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with US, it should be ever uppermost in our recollection, as a
source of faith and hope, of gratitude and love, and adoration
to those divine persons, equally united in the Majesty of the
Godhead, and also equally united in the work of our salvation ?
How awful then, is the danger of rejecting those peculiar
doctrines of the gospel, which some men think unimportant,
because, as they suppose, they have no necessary connexion
with the truths or the duties of what they term the religion of
reason and nature, and to which exclusively they would confine
their regard.
Let no man, therefore, affirm, that the doctrine of the Trinity
is merely an abstract dogma, a mode of faith, which has no
bearing on practical religion. It is far more scriptural to
believe that the practical knowledge and belief of this doctrine,
and of the separate office of each person in the Godhead, is
necessary for eternal life. "For," says the Apostle, "it is
THROUGH Christ we both have access by one Spirit unto
THE Father/^ "Through Christ we are reconciled to God."
"No man," says Christ, "cometh unto the Father but by me. I
am the way." "There is but one Mediator between God and
man, the man Christ Jesus." "And this is eternal life, that
they might know thee, the only true God, and Jesus Christ
whom thou hast sent." But to know Christ as God manifest
in the flesh ; as a living, loving and all-sufficient Saviour, — to be
united to him, as our vital Head, so that our life may be hid
with Christ in God, — we must be assisted and taught by the
Holy Ghost. "It is the Spirit who searcheth all things, even
the deep things of God." It is he that worketh in us "to will
and to do." The preparations of the heart are from him.
"No man can call Jesus Lard but by the Holy Ghost," and it is
"the Spirit, who helpeth our infirmities, for we know not what
to pray for as we ought, but the Spirit itself maketh intercession
for us with groanings that cannot be uttered." And "as many
as are thus led by the Spirit," through the Son unto the Father,
"are the sons of God," for through Christ we have access by
one Spirit unto the Father.
But some man may say, that after all, we cannot compre-
hend this doctrine, nor know anything with certainty about it.
This objection, however, is founded upon the evident mistake
of confounding the doctrine with that which the doctrine
teaches — the fad, that there is a triune God with the compre-
hension of the essence and mode of existence of this trinity, —
the abstract term by which we express what is revealed to us
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of God, with the nature of that incomprehensible trinity, which
exists in the one ever-blessed Godhead, — and the clear enunci-
ation of the doctrine in Scripture with a clear understanding
of all that it implies.*
How God exists — ^what is God's nature — ^and how God can
be three and yet one — this we cannot comprehend, because
God's nature cannot possibly be revealed to us as it is in itself.
In this respect, however, not only the tri-unity, but all that
relates to God, is both ineffable and incomprehensible, — ^all that
relates to the self-existence, eternity, omnipresence, omnipo-
tence and omniscience of God, to his holiness, justice, goodness
and mercy, and to all these in combination of harmony with
each other. In this respect, also, all that is supernatural is
high and* inconceivable to us. And of the essence and mode
of existence and operation of every object in nature, we are as
really ignorant as we are of the Divine essence.
While, therefore, it is true of God, that his nature is incom-
prehensible, this is not any more true of the tri-unity of God,
than it is of the existence and attributes of God. We know
nothing of any of these as they are in their own nature. But
we can, and do know certainly and infallibly all that is revealed
to us by God, concerning himself in his word. We do know
certainly, that God best understood how, and in what language,
to convey us to that knowledge of himself as it relates to his
nature and attributes, which was comprehensible by us, and
which might become the proper foundation for our faith,
humility, adoration and pious resignation. We do know
assuredly, that (iod cannot mistake, and that he cannot deceive,
or lead us into mistake. In causing "holy men of God, there-
fore, to speak as they were moved by the Holy Ghost," we
must be, and we are, perfectly sure, that God caused the best
language to be employed in speaking of himself, which could
be done. And when we properly understand that language,
and attach to it all the meaning, and only that meaning which it
conveys to us, we are sure that our understanding of what is
in his nature and perfections, is certainly and infallibly correct,
although, of necessity, it is still very imperfect and far short
of what God really is, and of what is understood of him by
angels and by the spirits of just men made perfect, who now
"see him as he is."
♦Sec Note A, at end of this article, from Waterland's Works, vol. v.,
pp. 13-17.
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The manner of the existence of the Trinity is, then, we
admit, a mystery; but that God is in nature only one, and in
persons three, is a reality, a fact of whose certainty we are
assured by God himself in his own word. The case is exactly
the same with every attribute of God. "The manner of their
existence is above comprehension," as is stated even by Dr,
Clarke,* and yet their existence and reality is, he allows,
demonstrable. In like manner, again to use Dr. Clarke's illus-
tration,* "though the manner of the Son's derivation is above
comprehension," the reality of it is strictly demonstrable. Omni-
presence is a mystery, the modus, or manner of which, is
beyond our comprehension, but which, as an actual attribute of
the Deity, is certain. The incarnation of the Son of God,
whatever may have been his previous dignity, is incomprehen-
sible, and yet the fact is believed to be indisputable by all who
regard Christ as having existed previous to his appearance
upon earth. The simplicity, the self-existence, and the eternity
of God are incomprehensible, and yet they are demonstrable
facts.
It is, therefore, only in accordance with our invariable beliefs
of supernatural truths, when we afBrm, that while the existence
of three persons, each God, and yet together, only one God,
inasmuch as they have but one common essence or nature, is an
incomprehensible mystery, the fact that God does thus exist is
certain, clear and intelligible. And let it be again and again
enforced upon our attention that in all such truths it is only
THE FACT that is revealed, and only the fact that we are
required to believe. Scripture neither gives, nor requires, any
accurate philosophical notions of any one of God's attributes,
or of any one supernatural truth. All such metaphysical diffi-
culties are avoided and even repudiated by Scripture, as apper-
taining neither to what is taught, nor to what is to be believed,
nor to what is to be done by us. The existence in one godhead
of the Father, the Son and the Holy Ghost, and their several
relations to us in the work of salvation, is all that in Scripture
we are taught or required to believe, and the reluctance of
human pride to acquiesce in this simple teaching, and its vain
attempt to bring the nature of God within our comprehension,
is the fruitful source of Unitarianism, and of every other error
on the subject of the Deity.
Let it then be borne in mind, that what, as creatures, we
cannot comprehend is the nature, essence and mode of oper-
♦Scripturc Doctrine of the Trinity, p. 99.
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ATiON of all that is supernatural and divine ; but that we can,
and do know certainly and infallibly whatever God is pleased
to reveal to us on those subjects, in his word. And if, there-
fore, the doctrine of the Trinity is taught in the Bible, then we
can both know and understand this doctrine as clearly and as
fully as any other doctrine in reference to any other super-
natural and divine truth, and as clearly as we do, the certam
existence of eternal objects, of whose nature and essence we
are, nevertheless, supremely ignorant.
This will show the very serious error of those who think that
no advantage can arise from discussing and controverting
objections to the doctrine of the Trinity. God has purposely
arranged the Scriptures so as to make inquiry, discussion and
controversy, necessary to come to the full and perfect knowl-
edge of the truth. Rational and scriptural investigation are
the appointed means, both for ascertaining, establishing and
propagating, the truth ; and the employment of those means in
maintaining and defending the doctrine of the Trinity, God has
often and in an especial manner, blessed and made effectual to
the renewal of his church, the restoration of those who had
fallen away from the truth, and the upbuilding and extension
of his kingdom. This truth I might illustrate from every age
of the church, and from every country, both in ancient and
modern times. The life and energy, and spirituality of the
church, have ever been found connected with the vital, practical
belief of the doctrine of the Trinity and its kindred tenets,
while coldness, worldiness and decay, have ever been found
leading to the abandonment, or following from the abandon-
ment, of these doctrines. This is true, also, of individual
christians, as may be seen in the experience of Newton and
Cowper, of Thomas Scott, and of Chalmers. This is equally
true of churches, as may be seen in the history of the churches
in England, in Scotland, in Ireland, and in New England; in
all of which, the renewal of a living and active Christianity is
to be distinctly traced to the restoration, after much dissension
and controversy, of the doctrines of the Trinity, and its asso-
ciated evangelical Christianity. And it is only necessary for
any church to allow these doctrines to be kept out of the pulpit,
and to assume that they are already sufficiently and securely
held, to give the enemy all the opportimity he desires to sow
tares, which will ere long spring up and choke the good seed,
and overspread the garden of the Lord with the weeds of
putrefaction and decay.
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The following hymns of the Ancient Church, will illustrate
the practical nature of the doctrine of the Trinity :
MATINS.
Thrice holy God, of wondrous might,
O Trinity of love divine,
To thee belongs unclouded light,
And everlasting joys are thine.
About thy throne dark clouds abound,
About thee shine such dazzling rays
That angels, as they stand around
Are fain to tremble as they gaze.
Thy new-bom people, gracious Lord,
Confess thee in thine own great name ;
By hope they taste the rich reward.
Which faith already dares to claim.
Father, may we thy laws fulfil.
Blest Son, may we thy precepts learn ;
And thou, blest Spirit, guide our will,
Our feet unto thy pathway turn.
Yea, Father, may thy will be done.
And may we thus thy name adore.
Together with thy blessed Son,
And Holy Ghost for evermore. Amen,
EVENSONG.
O Thou who dwellest bright on high.
Thou ever-blessed Trinity I
Thee we confess, in thee believe.
To thee with pious heart we cleave.
O Father, by thy saints adored,
O Son of God, our blessed Lord,
O Holy Spirit who dost join.
Father and Son with love divine.
We see the Father in the Son,
And with the Father Christ is one:
All three one blessed truth approve.
All three compose one holy love.
To God the Father, God the Son.
And Holy Ghost, be glory done ;
One God Almighty, — ^we adore.
With heart and voice for evermore,*
MATINS.
Thou ever blessed triune li^ht.
And Thou, great God, the highest might,
Now that the setting sun d«>art8,
Shed ye your light upon our hearts.
♦Hymns of Primitive Church, by Chandler, pp. 92-94.
11— Vol. IX.
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To you, each mom our voices rise,
Each eve we praise, when daylight dies;
Oh 1 let such praises still ascend
Till time himself shall find an end.
Praise be to God, who is in Heaven!
Praise to his blessed Son be given 1
Thee, Holy Spirit we implore 1
FROM THE EVENSONG.
Praise, honour, glory, worship, be
Unto the blest Almighty Three!
Praise to the Sire, who rules above,
Praise to the virgin-nurtur'd. Son,
Who hath for us salvation won ;
Praise to that Holy Spirit's love,
Through whose blest teaching we adore
The triune God, for evermorct
Glory to God the Trinity.
Whose name has mysteries unknown ;
In essence One, in persons Three ;
A social nature, yet alone.
When all our noblest powers are joined
The honours of thy name to praise.
Thy glories overmatch our mind.
And angels faint beneath the praise.
NOTE A.
Waterland (vol. 1, part 2„ p. 157,) gives the following positions of some
or other of the Arians in respect of the Son :
1. Not consubstantial with God the Father.
2. Not co-eternal, however begotten before all ages, or without any
known limitation of time.
3. Of a distinct inferior nature, however otherwise perfectly like the
Father.
4. Not strictly and essentially God, but partaking of the Father's
Divinity.
6. A creature of the Father's, however unlike to the rest of the crea-
tures, or superior to them.
6. Not like the Father, but in nature and 'substance like other creatures.
7. Made in time: there having been a time when he was not, made of
nothing.
8. Far inferior to the Father in knowledge, power and perfections.
9. Mutable in his nature, as a creature, though unchangeable by decree.
10. Dependent on the good pleasure of the Father for his past, present,
and future being.
11. Not knowing the Father perfectly, nor himself; his knowledge being
that of a creature, and therefore, finite.
12. Made a little before the world was made ; and for the sake of those
that should be after hinu
These are the Arian principles, brought down as low as they well can
go. Arius, the author and founder of the sect, seems to have gone through
all those steps at the first, and indeed, all of them, except the last, hang
together, and are but the necessary consequences of each other. Those
that stopped in the midway, or sooner, might be more pious and modest.
tFrom "Hymnarium Anglicanum,'' or, "Hymns of the Ancient Anglican
Church," pp. 47, 50.
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but less consistent men. . . . The nine last particulars were, for some
time, and by the Arians in general, waived, dropped, not insisted on, (as
being too gross to take,) or else artfully insinuated only, under specious
and plausible expressions. The first they all owned and insisted the
most upon, having many pretenses to urge against consubstantiality, either
name or thing. The second and third they divided upon, as to the way
of expression; some speaking their minds plainly, others with more
reserve; not so much denying the co-eternity, as forbearing to affirm it.
This was the method which the Arians took to propagate their heresy.
We do not wonder if they were often forced to make use of collusions,
equivocations, and double entendres ; for, being obliged, for fear of offence,
to use Catholic words, though without a Catholic meaning; and to main-
tain their main principle, without seeming to maintain its necessary con-
sequences, (nay, seeming to deny and respect them,) it could not be other-
wise. And not only the Catholics frequently complain of those smooth
gentlemen, but some even of their own party, could not endure such
shuffling; thinking it became honest and sincere men, either to speak
out, or to say nothing. Of this kind were Aetius and Eunomius, with
their followers, called Anomieans and Exoucontii, being indeed, no other,
in respect to the Son's divinity, than such as Arius was at first; and
speaking almost as plainly and bluntly as he did. After the disguises
and softening, and colourings, had been carried on so long, till all men of
sense saw plainlv, that it was high time to leave off trifling, and to come
from words to things; and that there was no medium, but either to settle
into orthodoxy, or, to sit down with the pure Arians and Anomseans. (if
they would determine anything, and be sincere and consistent men,) some
choose the former and some the latter, according as they more inclined to
one way or the other. There is certainly no medium betwixt orthodoxy
and Ananism, (for *Semi-Arianism, if so understood, is perfect nonsense
and contradiction,) there being no medium between God and creature,
between unmade and made. Men may conceal their sentiments, suppress
consequences and speak their minds but by halves ; and so one erring
may be more cautious, or more artful than another; but, in truth and
reality, every man that disowns the consubstantiality, rightly understood,
is as much an Arian as Eunomius or Aetius, or any of the ancient Arians
were, or, even as Arius himself, excepting only some few partictxlars,
which were not his standing and settled opinions.
Note B.
"The Son is supposed to be a creature of the Father's. Now, if his being
of, or from, the Father, in this sense, makes him one God with the Father,
it will follow that angels, or men, or, even things inanimate, are one God
with the Father also. Indeed, to do you justice, you do not so much as
pretend, that unity of principle, or anything else, can make him one God
with the Father; which is enough to show how very widely you differ
from the ancients, in the main point of all. They thought it necessary
to assert that Father and Son were both, one God. So Irensus, Athena-
goras, Tertullian, Clement of Alexandrinus, Origen, Hippolytus, Lactan-
tius, and even Eusebius himself, after some debates upon it, as may
appear from the testimonies before referred to ; and of the Post-Nicene
Catholic writers, in general, every body knows how they contended for
it. The thought that the divinity of the Son could not be otherwise
secured, and Polytheism at the same time avoided, than by asserting Father
and Son to be one God ; and they thought right. But what do you do ?
or how can you contrive to clear your scheme? We ask if the Son be
God, as well as the Father? You say, yes. How, then, we ask, is there
but one God? Your answer is, the Father is supreme, and, therefore, he,
singly, is the one God. This is taking away what you gave us before,
and retracting what you asserted of the Son. If supremacy only makes a
*Semi-Arianus, et Semi-Deus, et Semi-creatura perinde monstra et por-
tenta sunt, quae sani et pii omnes merito exhorrent. — Bull D. F., p. 284.
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164 ARTICLES ON THE TRINITY.
person God, the Son is no Qod, iipon your principles; or, if he is God
notwithstanding, then Father and Son are two Gods. Turn this over as
often as you please, you will find it impossible to extricate your^lf from
it. You can say only this: that you do not admit two supreme Gods.
This is very true, no more did the Pagan Polytheists, nor the idolatrous
Samaritans, nor others condemned in Scripture for Polytheism."
The allegations made by Unitarians therefore, that this doctrine is
absurd and contradictory, is founded on ignorance and presumption. It is
also suicidal, since all such objections apply with eqtial, if not greater,
force to the Unitarian hypothesis. The existence of God as an omnipotent,
omnipresent, and yet spiritual being, iuTolyes every difficulty and every
apparent contradiction imputed to the doctrine of the Trinity, and is just
as far beyond the utmost capacity of human reason. Difficulties insur-
mountable to human reason inhere in the very nature of the subject;
and such difficulties therefore, must be one characteristic of a divine reve-
lation and pre-eminently, as it relates to the nature of God and his mode
of existence. Besides, to use the words of Bishop Horsley, "hath the
Arian hsrpothesis no difficulty, when it ascribes both the first formation
and the perpetual government of the universe, not to the Deity, but to
an inferior being? Can any power or wisdom less than supreme, be a
sufficient ground for the trust we are required to place in Providence?
Make the wisdom and the power of our ruler what 3rou please; still, upon
the Arian principle, it is the wisdom and the power of the creature.
Where then, will be the certainty that the evil which we find in the
world, hath not crept in through some imperfections in the original con-
trivance, or in the present management? Since every intellect below
the first, may be liable to error, and any power, short of the supreme,
may be inadequate to purposes of a certain magnitude. But if evil may
have thus crept in, what assurance can we have that it will ever be extir-
pated? In the Socinian scheme, is it no difficulty that the capacity of
a mere man or of any created being, should contain that wisdom by
which God made the universe? Whatever is meant by the Word in St.
John's gospel, it is the same Word of which the Evangelist says, that "aH
things were made by it," and that it "was itself made flesh." If this
Word be the divine attribute Wisdom, then that attribute, in the degree
which was equal to the formation of the universe, in this view of the
Scripture doctrine, was conveyed entire into the mind of a mere man,
the son of a Jewish carpenter. A much greater difficulty, in my appre-
hension, than any that is to be found in the Catholic faith.
The Unitarian hypothesis implies also, that the Son was bom before all
times, yet is not eternal ; not a creature, yet not God ; of God's substance,
yet not of the same substance; and his exact and perfect resemblance in
all things, yet not a second Deity — a creed really involving those contra-
dictions in terms of which the orthodox are wrongfully accused. It cannot
escape from one of two conclusions — "either the establishment of a sort
of polytheism or as the more practical alternative, that of the mere
humanity of Christ ; t. e, either the superstition of paganism, or the virtual
atheism of philosophy. It confesses our Lord to be God, yet at the same
time infinitely distant from the perfections of the One Eternal cause.
Here, at once, a ditheism is acknowledged. But Athanasius pushes on the
admission to that of an unlimited polytheism. "If," he says, "the Son
were an object of worship for his transcendent glory, then every subordi-
nate being is bound to worship his superior." But so repulsive is the
notion of a secondary God, both to reason, and much more to Christianity,
that the real tendency of Arianism lay towards the sole remaining alterna-
tive, the humanitarian scheme."*
The Arian creed, if considered in all its bearings and deductions, will,
perhaps, appear much less rational and philosophical than has been some-
times asserted. It has been described as a simpler and less mystical
*See Newman's History of Arians of the Fourth Century, pp. 220, 221,
246-248.
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ARTICLES ON THE TRINITY. 165
hypothesis than that of the Trinitarians, and yet it requires us to apply
the same term, God, to two beings who differ as widely from each other
as the Creator and his creature. It requires us to speak of Christ as the
begotten Son of God, though he only differs from all other creatures by
having preceded them in the order of time. It requires us to believe of
this Created Being, that he was himself, employed in creating the world;
and to invest him with every attribute of Deity, except that of having
existed from all eternity. If we contrast these notions with the creed of
the Trinitarians, they will be found to present still greater difficulties to
our faculties of comprehension.*
^Burton's Testimonies of the Fathers to the Trinity, page 4.
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ARTICLE VIII.
Further Objections to the Doctrine of the Trinity
Answered.
A consideration of the Heathen Doctrine of the Trinity, the
opinions of the ancient Jews, and the almost universal
testimony of the christian world, both ancient and modem.
We have now endeavoured to meet fairly, fully and candidly,
the objections offered as presumptive arguments against the
doctrine of the Trinity.
There is, however, one other objection that occurs to our
minds, and which may deserve a passing notice. It has been
said that if this doctrine of the Trinity is so essential, and so
practically important as we allege, it would have been revealed
as clearly in the Old Testament as in the New. To this objec-
tion we would reply, first, that the objection admits that the
doctrine of the Trinity is taught clearly in the New Testament.
But, if the doctrine of the Trinity is clearly revealed, as true, in
the New Testament, then to all who receive it as containing the
doctrine taught by Christ and his apostles, it becomes funda-
mental, and vitally essential, whatever may have been the
degree in which it was revealed to believers under the Old Tes-
tament. But, in the second place, we reply, that the doctrines
of a future life, of the resurrection of the dead, of the nature
of everlasting life, of the mercy of God, the way of acceptance
with him, and the principle of obedience, not to mention others,
are, on all hands, admitted to be of fundamental and practical
importance, and among "the first principles of the oracles of
God," and yet these are far more clearly and fully revealed in
the New than in the Old Testament. And it is therefore only
in accordance with the progressive character of God's revela-
tion that the doctrine of the Trinity should be more distinctly
revealed in the New, than in the Old Testament. But, thirdly,
we affirm that there is more in the Old Testament to lead to
the belief of a plurality in the Divine Godhead, than there is to
regard that Godhead as a simple and absolute personal unity ;
and as this plurality is limited to the mention of the invisible
Jehovah, — the visible, Jehovah, the God of Israel — and the
Holy Spirit, we have in the Old Testament a sufficient revela-
tion of the doctrine of the Trinity.
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ARTICLES ON THE TRINITY. 167
We now proceed however, to remark, that in coming to the
investigation of Scripture as to the doctrine of the Trinity, we
are not only relieved from all presumptive objections against
it, but are assisted by a presumptive argument in its favour,
which, to our minds, has no small importance in rendering it
probable that the Trinity is a doctrine of divine revelation.
It is admitted by both parties in this controversy, that the
doctrine of the Trinity of the Godhead is infinitely above, and
beyond, the comprehension, or the discovery, of reason. The
very fact, therefore, that a doctrine so remote from the ordi-
nary conception of reason should exist, and should have existed
always in some form, is a presumption that the human mind
was, originally, led to such a conception by a direct revelation
from Heaven.
The UNIVERSALITY with which this belief, in some form has
been held, is a powerful confirmation of the opinion that the
origin of this . doctrine must be referred to a primitive and
common revelation, since, as is admitted, and even urgently
advanced by our opponents, it is not a doctrine which could
naturally suggest itself to the human mind. It would require
a volume to contain the evidence of the actual existence of the
doctrine of a Trinity, in some form or other, among almost
every nation of the earth. Volumes have been written upon
this subject containing proof of the belief in a Trinity — ^a triad
of supreme and co-equal deities — in Hindostan — ^in Chaldea —
in Persia — in Scythia, comprehending Thibet, Tartary, and
Siberia, — in China — in Egypt — among the Greeks — among the
Greek philosophers who had visited Chaldea, Persia, India, and
Egypt, and who taught the doctrine of the Trinity after their
return to Greece — among the Romans — amcmg the Germans —
and among the ancient Americans.
The truth of this fact it might be necessary to establish by
full and explicit evidence, were it not fully admitted by Uni-
tarian writers who base upon it, an argument for the heathen
origin of the doctrine. A considerable portion, for instance,
of Dr. Beard's recent work entitled Historical Illustrations of
the Trinity* is occupied with the presentation of evidence that
"a divine triplicity was conmion in the heathen world prior to
the Gospel of Christ." He gives proof of its existence among
the Babylonians, the Phoenicians, the Persians, and in India.
2^roaster, he quotes as declaring in so many words, that "the
♦Hist, and Artistic 111. of the Trinity from Lond. 1846. The works of
this writer are in great repute among American Unitarians.
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168 ARTICLES ON THE TRINITY.
paternal monad (or the Deity) generates too, and in the whole
world shines the triad over which the monad rules." In the
most ancient of all mythologies, that of Egypt, "as described by
authors who lived before the christian era, and as set forth on
the walls of the temples in which its ritual of worship was
performed, it was taught to the initiated, and concealed from
the vulgar, that God created all things at the first, by the pri-
mary emanation from himself, his first-bom, who was the
author and giver of all wisdom, and of all knowledge, in heaven
and in earth, being at the same time the wisdom and the word
of God. The birth of this great and all-powerful being, his
manifestation as an infant, his nature and education through
the succeeding periods of childhood and of boyhood, consti-
tuted the grand mystery of the entire system." The idea of a
divine trinity, then, more or less distinctly outlined in other
Eastern systems of religion, appears in that of Egypt fully and
definitely formed, and may in consequence, says Dr. Beard, be
legitimately considered as the immediate parent of the modem
doctrine.f
Dr. Beard quotes as an ancient proverb the declaration
"every three is perfect" Servius, in his Conmientary on
Virgil's 8th Eclogue says, "they assign the perfect number three
to the highest God, from whom is the banning, middle, and
end." Triplicity was, therefore, found in those things which
were held to be mirrors of the Divine essence. And Plutarch
(de Iside 66,) expressly says, the better and diviner nature
consists of the three."
Servius remarks that "the distinctive attributes of nearly all
the gods are represented by the number three. The thunder-
bolt of Jupiter is cleft in three ; the trident of Neptune is three-
forked ; Plato's dog is three-headed ; so are the Furies. The
Muses also, are three times three." Aurelius, according to
Proclus, (in Tim. ii. 93,) says, "the Demiurge or Creator is
triple, and the three intellects are the three kings, — ^he who
exists, he who possesses, he who beholds. And these are dif-
ferent."*
And we leam further, that there existed and was familiar to
the heathen mind the idea of a Seapffpwro^^ Theanthropos, or
GOD-MAN.J
It follows from what is thus admitted by this learned Uni-
tarian, first, that the absolute, metaphysical, or personal unity
tDr. Beard, pp. 19, 20, 21. ♦!>. Beard, p. 4. tDr. Beard, p. 27.
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ARTICLES ON THE TRINITY. 169
of God for which Unitarians contend, never was the doctrine
of human reason, or of human religion ; and secondly, that in
ALL ancient religions we find the evidence of an original doc-
trine of a Trinity.
As to the Romans, "the joint worship of Jupiter, Juno, and
Minerva, — ^the Triad of the Roman Capitol, — ^is, (says Bishop
Horsley,) traced to that of the three mighty ones in Samoth-
race; which was established in that island, at what precise
time it is impossible to determine, but earlier, if Eusebius may
be credited, than the days of Abraham. "J The notion, there-
fore, of a Trinity, more or less removed from the purity of the
christian faith, is found to have been a leading principle in all
the ancient schools of philosophy, and in the religions of almost
all nations ; and traces of an early popular belief of it, appear
even in the abominable rites of idolatrous worship. In regard
to Plato, it is well known that he largely discoursed of a divine
Trinity; the three component members of which are, (says
Bishop Horsley,*) "more strictly speaking, one, than anything
in nature, of which unity may be predicated. No one of them
can be supposed without the other two. The second and third
being, the first is necessarily supposed ; and the first ayadov^
(agathon) being, the second and third, vow, (nous) and '^frvxVj
(psyche) must come forth. Concerning their equality, I will
not say that the Platonists have spoken with the same accuracy
which the christian Fathers use; but they include the three
principles in the Divine nature, in the to S€iov^ (to theion)
and this notion implies the same equality which we maintain."
"In the opinions of the Pagan Platonists, and other wise men,"
adds Bishop Horsley,t "we have in some d^ree an experi-
mental proof, that this abstruse doctrine cannot be the absurd-
ity, which it seems to those who misunderstand it. Would
Plato, would Porphyry, would even Plotinus, have believed the
miracles of Mahomet, or the doctrine of transubstantiation?
But they all believed a doctrine which so far at least, resembles
the Nicene, as to be loaded with the same, or greater objec-
tions."
"God is but One ; who holds a Trinity,
Belieres in that which is not, cannot be,
For Three in One's impossibility."
Thus speaks the "Christian" of Socinus' brood.
What said the very heathen? "There are Three
Who are One God,^' quoth Plato, "th' eqly Good,
tHorsley's Tracts, p. 40.
•Tracts, p. 247.
tHorsley's Tracts, p. 77.
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170 ARTICLES ON THE TRINITY.
The Word, the Spirit" Nay, the Pagan rude
In Scvthian wilds, less stormy than his mind,
Who hoped from foeman's skulls to quaff Heaven's mead.
Believed one God, from whom all things proceed.
And yet declared Three Gods had made mankind.
Each giving his own blessing. Shame, oh Shame I
That men shoiild ape the christian's heavenly name.
And yet be darker than the heathen blind !
Such then, are the facts in this case. What inference,
then, are we to make from these admitted facts, proving, as
they do, the universal belief of the doctrine of a Trinity. "If
reason," says Bishop Horsley,J "was insufficient for this great
discovery, what could be the means of informaticm, but what
the Platonists themselves assign." "A theology delivered from
the gods," i. e., a revelation. This is the account which Platon-
ists, who were no christians, have given of the origin of their
master's doctrine. But, from what relevation could they
derive their information, who lived before the christian, and
had no light from the Mosaic Scriptures ? Their information
could be only drawn from traditions founded upon earlier
revelations; from scattered fragments of the ancient patri-
archal creed ; that creed which was universal before the defec-
tion of the first idolaters, which the corruptions of Idolatry,
gross and enormous as they were, could never totally obliterate.
Thus the doctrine of the Trinity is rather confirmed than dis-
credited by the suffrage of the heathen sages ; since the resem-
blance of the christian faith and the Pagan philosophy in this
article, when fairly interpreted, appears to be nothing less than
the consent of the latest and the earliest revelations."*
That this universal belief in A Trinity is to be traced to an
original revelation is, however, proved not only by the inca-
pacity of reason to discover such a doctrine, and its reluctance
to receive it when discovered, and by the equality universal
reference of it to an original divine revelation, but also by the
fact that it is only in the very earliest and purest traditions and
theologies that this doctrine exists in any degree of clearness.
As human reason was developed the doctrine became obscured,
and was either hidden from public knowledge, or transformed
into a mere intellectual refinement. Dr. Minchola in his Trea-
tise on Vaticination § 4, speaking of the experiences of all
nations as a proof of the rationality of even supra-rational doc-
trines says: "Here we meet, in the first place, the mysterious
number "three," in all the religious systems of antiquity, and
tib., p. 49.
♦Tracts, p. 60.
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ARTICLES ON THE TRINITY. 171
even where such systems are not, and were not, existing, the
number of the highest gods have so frequently been found to
coincide with "the number three,'^ e. g., the Laplanders, the
Finns, the Germans, the South Sea Islanders, the ancient Mexi-
cans, and others, that this phenomenon cannot be considered as
an accidental one. The ancient philosophical systems were
likewise based upon this mysterious number, e. g,, those of
Orpheus, Pythagoras, Plato, the very ancient Chinese philoso-
pher, Laodhoe, in later times, that of Aurelius, (Suidas sub
voce,) of the Jew Philo, of the modem Platonists and the
Cabbalists, so that we can only say that the mystery of the
Divine Trinity has found its wonderful mystic harmony, from
the beginning of the world, among all zones and nations.
However, the foimtain from which this mystery has flowed,
can have been no other but "the Lord," i. e,, "the first revela-
tions of God to man."
To use the language of a recent poet who has ably written
on this subject :*
Gross as was the darkness on man's mind.
And wild as were his hopeless wanderings.
Tradition, if 'tis fairly followed out
In every ouarter of the world, will show
That man s progenitors in early times
Worshipp'd and own'd a triune Deity.
Chaldea, China, Egypt, India,
Greece, Persia, Scythia, Scandinavia, Rome,
Britain, and all those late discovr'd realms,
Named from Americus, with one accord
[To all who trace their superstitions up
Unto the Fountain-head] proclaim aloud
That, through the darkness of the human mind.
Their polytheism was derived thence ;
And every ssrstem of Idolatry
First rose from worship of the Living God,
When man, to fancy giving up the reins.
Began to substitute philosophy
For the plain lessons which his Maker gave ;
And shew that all their best and wisest men
Beheld the great First-Cause as three in one.
When, at th Eternal's high command, the floods
Subsided, and the earth, long drench'd in tears
Of penitence for sin, brighten'd once more
Her wave-wash'd features to a joyous smile.
The patriach Noah unto all his race.
Whilst he abode a pilgrim on the earth.
Made known the nature of a Deity.
To China, Ham the knowledge carried forth,
[Himself the founder of that ancient state,]
Where, till the days of the Confucius,
They, as a triune spirit worship'd God ;
And in their sanctuaries hymn'd His praise,
Without an image or a symbol there.
Chaldea's region, chief abiding place
Of Shem, of all the post-diluvian world,
^Ragg's Poem on the Deity, pp. 125-127.
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173 ARTICLES ON THE TRINITY.
Was probably the earliest peopled land.
Whence the surrounding nations all deriycd
Their knowledge of the arts and sciences ;
And her great Zoroaster, first of those
Who, from the hillock of philosophhv,
Dar'd lift their e^es to the Eternal One,
To his disciples m plain terms declared
That ''The Paternal Monad amplifies
Itself, and generates a Duality,
Which by the Monad sits, and shining forth
With intellectual beams, o*er all things rules.
For Deity in Triad shines throughout
The world, of which a Monad is the head;"
Which Triad, Virtue, Wisdom, Truth, he styled
Losing its clearness still, on either hand
Thence roU'd the stream of sacred doctrine forth
To Indostan and Persia; varying oft
In breath and depth, but ever bearing sijps
Of that all-glorious Fountain whence it now*d ;
And Brahma, Visnu, and Siva here.
There Oromasdes, Mithra, Ahriman,
Shew forth corruptions of th' Eternal Three.
Through middle Asia, more or less corrupt.
With Shem's and Ham's remaining progeny
The doctrine spread ; and unto Egypt borne
By Taut, Phoenicia's early emigrant.
Upon the fertile banks of Nile, we view
The same great Triad in another form
(Not deeply darkened yet, though not so clear)
As in His primal loveliness reveal'd
In persons of Osiris, Cneph, and Phtha."*
Before leaving this presumptive argument, we will offer
three remarks in confirmation of it :
In the first place, we would wish it to be distinctly under-
stood that we do not by any means, concur with Dr. Beard and
other Unitarian and infidel writers, in thinking that the hea-
then triads are similar to the christian Trinity, or could by any
*For the testimonies of the heathen to the doctrines of a Trinity, see
Professor Kidd's Essay on the Trinity: Maurice's Indian Antiquities, vol.
iv., ch. 2, 3 and 4: Dr. Hales on the Trinity, vol. ii.. pp. 266-285: Simp-
son's Plea for the Divinity of Jesus, p. 432-456: Kidder's Demonstration
of the Messiah: Cudworth's Intellectual System: Pritchard's Egypt, p.
295; Faber's History of Idolatry, vol. iii., pp. Ill, &c, 611, 616, 617:
Work on Egypt, by London Tract Society, p. 136, &c Newman's His-
tory of Arianism in the 4th Century, p. 100: Poole's Horae Egyptiacae, p.
204-206: Gale's Court of the Gentiles, vol. iv., p. 306, and voL i., ch. 2,
p. 68: Smith's Testimony to the Messiah, voL iii., p. 420: Morris's Prose
Essay on the Hindus, pp. 165, 865, and notes, p. 801: Spencer de Leg.
Hebrae., Lib. iii., Diss. 5, ch. 3 : Hutchinson's Trinity of the Gentiles and
Moses, Line. Hey's Lectures on Div., B. iv.. Art. 1, I 1, vol. i., p. 486, 2
vol. ad. See however, particularly. Ancient Fragments, with an Introd.
Dissert, and an Ina. into the Trinity of the Ancients, by Isaac Preston
Cory, 2d Ed., Lona., Pickering, 1832, which contains all the evidence
from which to form our opinion.
This argument is also pursued at length, by Chevalier Ramsay, in hit
Princ. of Nat. and Rev. Kel., ed. Glasgow, 1748, vol. i., p. 07, and voL ii.
See also, Vossines, Huct, Kurher, Thomassin, Stanley and Purchas.
Ramsay regards all the Pagan triads as variations of one common original
faith, and the Chinese and Egyptian triads as going beyond and being
independent of the Mosaic recorc^.
See also, note A, being an Analysis and Historical account of the Pagan
Triads, p. 660. voL viii, of So. Pres. Review.
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ARTICLES ON THE TRINITY. 173
force of imagination have been transmuted into it. Many
learned and able writers, who have perceived in the heathen
triads the corruption of a primitive revelation of the Trinity,
have nevertheless pointed out their manifest and essential dis-
similarity to it.*
On this subject there is, therefore, a safe and middle way to
be pursued. We are not, with Bishop Horsley, to attempt to
construct out of the heathen triads a clear threefold personal
distinction co-existing in one essential Godhead or nature, nor
are we, on the other hand, to reject the manifest and indisputa-
ble analogy which they present to the doctrine of the Trinity.
This analogy is as great in regard to this doctrine as it is to
that of sacrifice and other firmly revealed and divinely author-
ized truths, and so great as to be altogether inexplicable, except
upon the supposition, that like them, it is the corruption of a
primitive revealed truth.f
Our object in the presentation of this presumptive argument
in favour of the Trinity has, therefore, been twofold. First,
to repel the a priori objection to this doctrine founded upon its
alleged unreasonableness and contrariety to the general concep-
tions of mankind, and secondly, to prove that as the doctrine is
one evidently above, and beyond, and contrary to, the natural
conceptions of uninstructed reason, it must be traced to the
source to which the Fathers and ancient philosophers them-
*See Gale, vol. iv., p. 383: Cudworth, B. i., c 4, 8 34 and 35, and par-
ticularly Faber, as above, and in the pages following.
t"Much, (says Mr. Cory,) in his very learned work, (Anct. Fragments
of the Phoenician, Chaldean, and other writers, with Dissert, and Inq.
into the Trinity of the Ancients, Lond. 1832, Pickering,) as has been
said upon the Platonic trinity, I must confess that I can find fewer traces
of that doctrine in the writings of Plato, than of his less refined prede-
cessors, the Mythologists. I have given such extracts as appear to me to
relate to the subject, together with a fragment of Amelius, which expressly
mentions the three kings of Plato as identical with the Orphic Trinity.
Dr. Morgan, in his Essay upon the subject, satisfactorily refutes the
notion, that Plato regarded the Logos as the second person of the Trinity ;
and upon this refutation he denies that Plato held the doctrine at aJl,
more particularly, as from the time of Plato to that of Ammonius Saccas,
in the third century, no disciple of his school seems to have been aware
that such a doctrine was contained in his writings. Perhaps, however,
we may trace some obscure allusions to it in the beginning of the second
hypothesis of the Parmenides, and in the passage which I have given,
(though in the latter the doctrines appear rather to refer to the Monad
and Duad, than to the genuine Trinity of the ancients.) So far from any
such doctrine being maintained by the Pythagoreans, or in the Academy,
we find only such vague allusions as might be expected among philosophers
who reverenced an ancient tradition, and were willing after they had lost
the substance, to find something to which they mi^ht attach the shadow.
"The Christian Trinity is not a Trinity of principles, like that of the
Persian philosophers ; it does not consist of mere logical notions, and inade-
quate conceptions of Deity, like that of Plato; but it is a Trinity of sub-
sistences, or persons, joined by an indissoluble union."
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174 ARTICLES ON THE TRINITY.
selves traced it, that is, to an originally divine revelation.
"We may reasonably conclude," says Cudworth, "that which
Proclus assented to of this Trinity, as it was contained in the
Chaldaic Oracles to be true, that it was at first a Theology of
divine tradition or revelation, or a divine Cabbala, viz : amongst
the Hebrews first, and from them afterwards communicated
to the Egyptians and other nations."*
The understanding of man can never be more grossly
insulted than when Infidelity labours to persuade us, that a
truth so awfully sublime as that at present under consideration,
could ever be the offspring of human invention : nor can his-
tory be more violated than when it traces the origin of this
doctrine to the schools of Greece. Equally above the boldest
flight of human genius to invent, as beyond the most extended
limit of human intellect fully to comprehend, is the profound
mystery of the ever blessed Trinity .f
We remark then, in the second place, that the very earliest
manifestations of the Deity to unfallen, and to fallen man, give
proof that God was then known, not as a personal unity but as
a Trinity. God, we are everywhere taught in the Scriptures,
is absolutely invisible to mortal eyes, and as a fact, never has
been visible, "no man having seen," or being able to see "God
at any time."$ The Jehovah therefore, who is everywhere
visible to men, — who appears to them and converses with them,
cannot be Jehovah the Father, but must be Jehovah the son.
We find however, in addition to this primitive revelation of a
visible Jehovah, — ^and of a plural deity who is also called
Jehovah, — distinct mention made of "the Spirit of God mov-
ing on the face of the waters," which Spirit we are told,
would "not always strive with the children of men."§ And
thus we are led to the belief that a knowledge of a trinity of
persons in the divine unity was the primitive revelation made
of himself by God to man, and "that the universal traditionary
beliefs in this doctrine are the fossil remains of that primitive
revelation."
The third remark, on which we wish to dwell at some length
before leaving this point is, that even should it be denied that
this universal belief in the doctrine of a Trinity is the tradi-
tionary form of a primitive revelation, it does not follow that
♦B. i., c. 1, 8 35, quoted by Gale in Court of Gentiles, vol. iii., p. 386,
and see also, vol. i., p. 8, ch. 2.
tMaurice Ind. Antiq., vol. iv., pp. 39, 40.
tSee numerous passages to this effect.
8 See numerous similar passages.
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ARTICLES ON THE TRINITY. 175
the christian doctrine originated as Dr. Beard and Unitarians
generally, — following Voltaire, Volney, Gibbon, and other
infidels, j — ^affirm, in Pagan and idolatrous superstition. For,
as we have already seen in part, and wUl further hereafter
shew, there are sufficient grounds to believe that this doctrine
of the Trinity is the doctrine of the Old as well as of the New
Testament, and of the ancient Jews as well as of the primitive
christians, and thus we are again brought to the conclusion that
the doctrine of a Trinity is found to exist among all nations,
must have been derived from the Hebrew Scriptures and peo-
ple, or from a primitive and common revelation, and not from
Pagan philosophy. And to suppose that mankind so univer-
sally, and in many cases so clearly, arrived at the separate and
independent belief of some kind of Trinity in unity, is at once
to abandon the whole foundation on which opposition to this
doctrine rests, and to admit that instead of being irrational,
contradictory, absurd, and incredible, the doctrine of the Trin-
ity, and not the doctrine of a personal unity of the Godhead,
is the result to which human reason has been universally
brought by its own convictions. And if this is so, then that
revelation should teach clearly, authoritatively and universally,
what reason only taught obscurely, unauthoritatively and to the
initiated and philosophic few, is in perfect accordance with the
teachings of relevation, on the subjects of future life, immor-
tality, and many other doctrines, such as the existence of
angels.*
The historical fact that the doctrine of a Trinity is found
embodied in all the most ancient forms of religion the world
over, must be explained in some way. The hypotheses by
which this fact can possibly be explained, are, however, very
few.
By collecting all the evidence that can be had, and examining
separately, and excluding successively every hypothesis which
shall be found inconsistent with the admitted and undeniable
facts, we may contract the circle of conjecture till but one
hypothesis is left; which one must be the truth, and is thus
negatively rendered matter of demonstration.
Now, Mr. Faber, in his admirable work on the Pagan Idol-
atry, has collected and separately examined all the different
systems of the Heathen Mythology ; and has shown that there
tSee Voltaire's Works, toI. 24, 26, 27, and Gibbon Hist, of Decl. and
Fall, vol. ii., 4 to p. 227.
♦Sec Horsley's Tracts, p. 45-50, and also Tholuck, as Note B.
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176 ARTICLES ON THE TRINITY.
is such a singular, minute and regular accordance among them,
not only in what is obvious and natural, but also in what is
arbitrary and circumstantial, both in fanciful speculations and
in artificial observances, so as to render untenable every other
hypothesis than this, — ^that they must all have arisen from some
common source.
Having thus shewn their common origin, he enumerates
three hypotheses, as the only three on which, he conceives, the
conmion origination of the various systems of Paganism can
be accounted for :
I. Either all nations agreed to borrow from one, subsequent
to their several settlements:
II. Or all nations, subsequent to their several settlements,
were compelled by arms to adopt the superstition of one :
III. Or all nations were once assembled together in a single
place and in a single community, where they adopted a corrupt
form of religion, which they afterwards respectively carried
with them into the lands that they colonized.
After examining and shewing the utter impossibility of
maintaining either the first or the second of these hypotheses,
he concludes that the third only can be the truth.
May we not, therefore, as Dr. Cudworth remarks, adore the
wonderful providence of God, who so ordered that this doc-
trine of a Trinity should have been generally retained in the
heathen world, and received by their wisest philosophers.
"Whereas," says the learned writer, bold and conceited wits,
precipitantly condemning the doctrine of the Trinity for non-
sense, absolute repugnancy to human faculties, and impossi-
bility, have thereupon, some of them, quite shaken off Christian-
ity, and all revealed religion professing only Theism, others
have frustrated the design thereof by paganizing it into crea-
ture worship or Idolatry ; this ignorant and conceited confidence
of both may be refunded and confuted from hence, because the
most ingenious and acute of all the Pagan philosophers, the
Platonists and Pythagoreans, who had no bias at all upon them,
nor any Scripture, (which might seem to impose upon their
faculties,) but followed the free sentiments and dictates of
their own minds, did, notwithstanding, not only entertain this
Trinity of divine hjrpostases eternal and uncreated, but were
also fond of the hypothesis, and made it a main fundamental
of their theology.* The latter Platonists and unbelieving Jews
*See also remarks to the same effect in Stillingfleet on the Trinity, pp.
216, 217. See also Note A.
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ARTICLES ON THE TRINITY. 177
were, therefore, led, as this author points out, to adulterate the
Cabbala and the genuine doctrine of Plato, in order to weaken
their evidence in favour of the reasonableness of the doctrine
of the Trinity.
This conclusion however, that the Pagan doctrine of triads
originated in a primitive revelation, though to our minds irre-
sistably strong, is very far from being admitted by our oppo-
nents. There was a time when the policy pursued was to deny
the existence of any other than an imaginary resemblance
between the Pagan and christian triads. "Thus have I given,"
says Dr. Priestly, "the best view that I have been able to collect
of every thing that can be supposed to constitute the Trinity of
Plato, from his own writings: without finding in them any
resemblance to the christian Trinity, or indeed to any proper
personification of the Divine Logos, which has been made the
second person in it."*
The discovery however, has now been made, that the chris-
tian doctrine of the Trinity was first introduced into the chris-
tian system by certain of the early fathers, who, by their too
great fondness for the philosophical learning of Gentilism,
corrupted Christianity, in respect to the tenets of Christ's god-
head and the Trinity, Justin Martyr being commonly set down
as the ringleader of the innovators. The other Fathers chiefly
implicated in this serious charge, are Ireneus, Athenagoras,
TertuUian, and Clement of Alexandria. The opportunity being
thus afforded for imputing to the doctrine of the Trinity a
Pagan origin and character, the heathen triads were hencefor-
ward acknowledged to be, not only essentially analogous to,
but the very sources and origin of the christian doctrine.
Such is the hypothesis. Is there then, we would ask, any
foundation for this assertion in the writings of these Fathers ?
If indebted for such important truth to the (Jentile philosophers,
to whose works they had been devotedly attached, we may
expect to hear them speak of them with gratitude and praise.
If, however, on the contrary, we find them in the face of all the
shame, reproach and persecution to which their belief of this
doctrine subjected them ; if we find them treating these philoso-
phers with contempt, and tracing up their views to the Hebrew
♦Hist, of Early Opin. Book i., ch. 6: Works, vol. 6, p. 164. "A similar
statement occurs also, in Dr. Priestley's Letters to Bishop Horsley. As
to the Trinity of Plato, (says he,) it was certainly a thing very unlike
your Athanasian doctrine. For, it was never imagined that the three
component members of the Trinity were, either equal to each other, or
(strictly speaking) one."
12— Vol. IX.
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178 ARTICLES ON THE TRINITY.
Scriptures, as the only pure foundations of primitive revelation,
then we may feel assured that this hypothesis is gratuitous;
unwarranted by the facts, and framed only as a subterfuge
from the overwhelming power of the universal belief of this
doctrine by the Fathers, as a proof of the primitive revelation
of the doctrine of the Trinity.
Let us, then, hear what Justin Martyr says, "You will
adduce," says he to the Greeks, "the wise men and the philoso-
phers : for to these, as to a strong hold, you are wont to make
your escape, whenever concerning the Gods, any twits you with
the opinion of the poets. Wherefore, since it is fitting to begin
with the first and the most ancient, commencing with them I
will shew : that the speculation of each philosopher is still more
ridiculous than even the theology of the poets.* He then pro-
ceeds in regular succession, through the several opinions of
Thales, Anaximander, Anaximenes, Heraclitus, Anaxagorus,
Archelaus, Pythagorus, Epicurus, Empedocles, Plato and Aris-
totle, for the purpose of convicting them of all manifest and
indisputable folly. With respect to Plato in particular, nothing
can be more contemptuous than Justin's sneer at him. "Plato
forsooth, is as sure that the Supreme Deity exists in a fiery
substance, as if he had come down from above, and had accu-
rately learned and seen all the things that are in Heaven.^f
"Since," continues he to the Greeks, "it is impossible to learn
from your teachers anything true respecting piety towards God,
inasmuch as their very difference of opinion is a plain proof of
their ignorance; I deem it an obvious consequence, that we
should return to our own forefathers, who are of much higher
antiquity than any of your teachers, who have taught us noth-
ing from their own mere phantasy ; who among themselves have
no discrepancies, and who attempt not mutually to overturn the
opinion of each other, but who, without wrangling and disputa-
tion, communicate to us that knowledge which they have
received from God. For, neither by nature, nor by human
intellect, is it possible for men to attain the knowledge of such
great and divine matters, but only by the gift which descends
from above, upon holy men who needed not the arts of elo-
quence, or the faculty of subtle disputation, but who judged it
solely necessary to preserve themselves pure by the efficacious
energy of the Divine Spirit."^
♦Justin ad Grace. Cohort, Oper. p. 3.
tibid. p. 4.
tjustin Cohort, Oper. p. 67.
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ARTICLES ON THE TRINITY. 179
Equally vituperative is the language of TertuUian. *Tor
the authors of our Theology," says he, "we have the apostles
of the Lord ; who, not even themselves, arbitrarily chose what
they would introduce, but who faithfully delivered to the
nations that discipline which they received from Christ.
Finally, heresies themselves, are suborned from philosophy.
Thence spring those fables and endless genealogies, and
unfruitful questions and discourses, creeping like gangrene,
from which the Apostle would rein us back by charging us,
even in so many words, to beware of philosophy. What then
is there in common between Athens and Jerusalem, between the
Academy and the Church, between Heretics and christians?
Our institution is from the porch of Solomon, who, himself,
has admonished us to seek the Lord in simplicity of heart.
Let those persons see to it, who have brought forward a stoical,
or a Platonic, or a dialectic christianity.^f "From the Proph-
ets and from Christ, we are instructed in regard to God ; not
from the Philosophers nor Epicurus. God hath chosen the
foolish things of the world, that he might confound the wise.
Through this simplicity of the truth, directly contrary to sub-
tiloquence and philosophy, we can savour nothing perverse."t
tTcrtull. Adv. Marcion, Lib. ii., 9 13, Oper. p. 181.
tTcrtulL Adv. Marcion, Lib. v., § 40, Oper. p. 328. Stillingfleet, in
his works on the Trinity, replies to this objection as follows : (p. 213-215.)
"But our Unitarians have an answer ready for these men, viz., that they
came out of Plato's school with the tincture of his three principles ; and
they sadly complain, that Platonism had very early corrupted the christian
faith as to these matters. In answer to which exception, I have only
one postulatum to make, which is, that these were honest men, and knew
their own minds best, and I shall make it appear, that none can more
positively declare, than they do, that they did not take up these notions
from Plato, but from the Holy Scriptures; Justin Martyr saith he took
the foundation of his faith from thence, and that he could find no certainty
as to God and religion anywhere else ; that he thinks Plato took his three
principles from Moses; and in his dialogue with Trypho, he at large,
proves the eternity of the Son of God from the Scriptures, and said he
would use no other arguments, for he pretended to no skill but in the
Scriptures, which God had enabled him to understand.
Athenagoras declares, that where the philosophers agreed with them,
their faith did not depend on them, but on the testimony of the Prophets,
who were inspired by the Holy Ghost. To the same purpose speaks
Theophilus, Bishop of Antioch, who asserts the co-eternity of the Son with
the Father, from the beginning of St. John's Gospel, and saith their faith
is built on the Scriptures.
Clemens, of Alexandria, owns, not only the essential attributes of God
to belong to the Son, but that there is one Father of all, and one Word
over all, and one Holy Ghost, who is everirwhere, and he thinks Plato
borrowed his three principles from Moses ; that his second was the Son,
and his third the Holv Spirit. Even Origen himself, hip^hly commends
Moses above Plato, in his most undoubted writings, and saith, that Nume-
nius went beyond Plato, and that he borrowed out of the Scriptures; and
so he saith, Plato did in other places; but he adds, that doctrines were
better delivered in Scripture, than in his artificial dialogues. Can any
one that hath the least reverence for writers of such authority and zeal
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It is thus apparent that the very witnesses produced by the
Unitarians to prove the Pagan origin of the doctrine of the
Trinity, reject such imputation with scorn for its foolishness,
and actually give their testimony in favour of its origin in a
primitive Divine revelation. But this is not all. These wit-
nesses go further and charge home upon those who had endeav-
oured to suborn and pervert their testimony, the introduction
of their errors from that very Pagan philosophy to which they
would daringly and blasphemously ascribe the origin of the
christian Trinity.
To this purpose speaks the venerable Irenaeus, who yet, by
Dr. Priestly, has been accused in conjuction with Justin and
sundry others, his contemporaries, of introducing the doctrine
of the Logos from the schools of the philisophers into the sys-
tem of Christianity. "Heretics (says Irenaeus,) are not only
convicted of stealing from the comic writers, but they likewise
collect together the sayings of all those who are ignorant of
God, and who are called philosophers. Out of these numerous,
vile, borrowed rags, they industriously patch up a sort of cento ;
and thus through the introduction of a new doctrine, they pre-
pare themselves with subtle eloquence, a system superficially
plausible."*
Exactly similar also, are the repeated declarations of Ter-
tuUian. "Turning from the christians to the philosophers,
from the Church to the Academy and the Portico, Hermogenes
has thence borrowed from the Stoics the phantasy of conjoin-
ing matter with the Deity. For, matter, he contends, always
existed ; being neither bom, nor made, nor having either begin-
ning or end: and out of this God afterwards created all
things."t
"In good truth, (adds TertuUian,) I grieve to say that Plato
has become the universal seasoner of heretics. Since then,
those matters, which heretics borrow, are insinuated by Plato,
I shall sufficiently confute heretics, if I demolish the argument
for the christian doctrine, imagine that they wilftilly corrupted it in one
of the chief articles of it, and brought in new speculations against the
sense of those books, which at the same time, they professed to be the
only rule of their faith? Even where they speak most favourably of the
Platonic trinity, they suppose it to be borrowed from Moses. And there-
fore Numenius said, that Moses and Plato did not differ about the first
principles ; and Theodoret mentions Numenius as one of those who said,
Plato understood the Hebrew doctrine in Egypt; and during his thirteen
years' stay there, it is hardly possible to suppose, he should be i^orant of
the Hebrew doctrine, about the first principles, which he was so inquisitive
after, especially among nations who pretended to antiquity."
♦Iren. Adv. H«r. Lib. ii., c 19, sec 2. p. 117.
tTertull. Adv. Hermog; sec. 1, Open p. 336.
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ARTICLES ON THE TRINITY. 181
of Plato.J Philosophers are the patriarchs of heretics."] |
"Finally, (adds he,) heresies themselves are suborned from
philosophy."§
Cyril of Alexandria, makes similar remarks. "Porphyry,
expounding the sentiment of Plato, sayeth, that the essence of
God proceeds even to three hypostases, but that the Supreme
God is "the Supreme Good," and that after him, the second is,
the prime Opificer or Creator ; moreover, that the third is, the
mundane soul, (or universal spirit.) For, the Divinity
extended itself to the soul of the universe. This Platonic
trinity Cyril refutes, as that which is the spawn and seed to
Arianism." ,^
Athanasius also charged upon the Arians two things as
Gnostic and Valentinian, which undoubtedly, are so :** one was
their bringing in, will, (1) between the Father and his word;
another was their creature Creator. (2) Philastrius (3) far-
ther charges them with having borrowed another principle from
the infamous Apelles, (of the Marcionite tribe,) which was the
making a second God, a creature and a subject of the first, not
to mention that Bishop Bull had run up your doctrines to the
old Gnostics, (4) long ago; and was never yet confuted, noiC'"
ever will be."
That Arianism originated in Pagan philosophy, was the opin-
ion of Melancthon, who, says "Paulus Samosatenus — who
adopted the blasphemy of Ebion and Cerinthus — was led to his
errors in the following way: Plotinus the philosopher, who
was a scholar to Ammonius, reading in the school of Alex-
andria, had mingled with his philosophy allegories touching the
eternal Word, and in as much as there were many debates
about these things from the writings of the ancients, Paulus
Samosatenus drew thence his impostures, and maintained that
Jesus Christ was only man, and that by Xo«yo9, logos, the word,
(John i., 1,) we are not to understand any person subsistent,
but the declaration and word of promise. These reveries were
received with much praise by curious spirits, and particularly
by Zenobia, Queen of Arabia and dame of Antioch, by whose
means P. Samosatenus was defended for ten years. This
heresy of Samosatenus, in denying the divinity of Christ, was
tOper. p. 669.
I [Ibid. p. 339.
tTertuU. Adv. Haer. sec 2, Oper. p. 97.
♦♦Sec Dr. Waterland's Second Defence, vol. iii., p. 289. (1) Athan, p.
608. (2) Athan Orat. ii., p. 489. (3) Philastrius Hares, cap. 47.
(4) Bull, D. F., Sect. iii.. Cap. 1.
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182 ARTICXES ON THE TRINITY.
received by Anus, and that from the very same foundation of
Platonic philosophy, yea, in*the very same school of Alex-
andria."
The same fact is stated by Aquians.J "We find, (says he,)
in the books of the Platonist, that in the beginning the Word
was, by which Word, they understood not si person in the
Trinity, but an Ideal Reason, by which Go4 made all things —
whence sprang the error of Origen and Ariils, who followed the
Platonists herein. So again, in what follows. Q. 34, A. 1.
Aquinas assures us that Origen laid the foundation of Arian-
ism, by affirming that the word in Divine matters, was to be
interpreted only metaphysically, not properly. That Arius
also, derived his opinion from the Platonists through this
school of Alexandria, is evident, since Arius was a Presbyter
in this Church, and student in this school, where the Pythago-
rean and Platonic philosophy was at this time wholly in request,
Aristotle not having come into play till afterward."
Similar is the opinion of that great French reformer,
Morelius.* "It has been the custom (says he,) to use disputes
in many places, whence many inconveniences may follow : for
such disputes tend only to awaken and discover the spirit,
whence follows much presumption and ostentation, and the
starting of high and curious questions, which may afterwards
trouble the church." The Arian heresy had its rise from the
particular conferences of learned men in the city of Alexandria.
Indeed, Constantine sharply reprehended these curious dis-
putes, &c. The same may be applied to the Photinian heresy,
which was the same with the Arian and Samosatenian.
Origen, therefore, introduced the Aristotelian philosophy in
order to counteract the paganizing effects of the Platonic, and
for the same purpose endeavoured to harmonize the Platonic
and christian Trinities, and thus paved the way for greater
errors.f
tSum. Part, i., Q. 32, A. 1.
♦Discipl. Liv. ii., chap. 4, pp. 87, 88. y^'
tThe error of identifying the Platonic and christian trinities, says Mr.
Cory, (1) took its rise with a few of the writers in the second century.
"They were led into the mistake by the word Logos, used by Plato and
St. John, and made the Platonic Trinity to consist of God, the Logos
and the Soul of the world, and this in spite of all the professed followers
of Plato, who, however they might vary among themselves, uniformly
insisted upon placing the Monad and Duad, or at least, a Monad above
their Triad.
In the first century of the christian era, Philo, an Alexandrian Jew,
had attempted to expound the Scriptures on Platonic principles; and after
(1) Ancient Fragments, p. 7, Introd.
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We have thus, I think, demonstrated that so far from being
true that the doctrine of the Trinity was derived by some of
the early Fathers from the Pagan doctrine of Plato and other
philosophers, these Fathers brand, repudiate and deny the
charge, condemn those doctrines as erroneous and foolish, and
attribute to them the heresies which are now advocated by
Unitarians. But these Fathers go still further than this.
These very Fathers attribute whatever is true or good, in these
ancient philosophers, not to human reason, not to their genius,
or original invention, but to the revelation of God. "Your
philosophers," says Justin Martyr to the Greeks, "through the
agency of the Divine Providence, have unwillingly been even
themselves, compelled to speak on our side of the question:
and now, especially those who sojourned in Egypt, and who
are benefited by the theosophy of Moses and his ancestors.
For those of you, who are acquainted with the history of Dio-
the promulgation of the Gospel, many of the fathers warmly adopted the
same mode of exposition. The different sects of the Gnostics went far
beyond the Grecian sage, and sought in the East the doctrines, to which
they looked upon the writings of Plato merely as essays, introductory to
the sublimer flights of the Oriental mysticism, and they treated his fol-
lowers with that contempt, against which the vanity of a philosopher is
seldom proof; and as long as these schools existed, a bitter enmity pre-
vailed between them. The Gnostics gave at once a real existence to the
Ideal world, and continuing the chain of being from the Supreme through
numerous orders of Eons, personified abstract ideas, of which the second
and third persons of the Trinity were the first and second Eons, and from
thence to the lowest material species, founded that daring heresy which
so long disturbed the tranquility of Christendom, and with this spurious
Platonism of the fathers of the Arian heresy, is likewise intimately con-
nected.
But the internal heresies of the Church were not the only ill effects
of which the misguided zeal of the fathers, in forcing upon Plato the
doctrine of the Trinitv, brought about. Though it is possible, that by
pointing out some crude similarity of doctrine, they might have obtained
some converts by rendering Christianity less unpalatable to the philo-
sophical world of that day, yet the weapon was skillfully turned against
them, and with unerring effect, when the Pagans took upon them to assert
that nothing new had been revealed in Christianity ; since, b^ the con-
fessions of its very advocates, the system was previously contained in the
writings of Plato.
In the third century Ammonius Saccas, universally acknowledged to
have been a man of consummate ability, taught that every sect, Christian
or Heretic, or Pagan, had received the truth, and retained it in their
varied legends. He undertook therefore, to unfold it from them all, and
to reconcile every creed. And from his exertions sprung the celebrated
Eclectic School of the later Platonists, Plotinus. Amelius, Olympius,
Porphjrrius, Jamblicus, Syranus and Proclus, were among the celebrated
Professors who succeeded Ammonius in the Platonic Chairs, and revived
and kept alive the spirit of Paganism, with a bitter enmity to the Gospel,
for near three hundred years. The Platonic Schools were at length closed
by the edict of Justinian ; and seven wise men, the last lights of Platonism,
Diogenes, Hermias, Eulalius, Priscianus, Damascius, Isidorus and Sim-
plicius, retired indignantly from the persecutions of Justinian, to realize
ihe shadowy dreams of the Republic of Plato, under the Persian, despotism
of Chosroes.
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dorus, and with the productions of other similar writers, can
scarcely, I think, be ignorant; that Orpheus and Homer, and
Solon, and Pythagoras, and Plato, and several others, having
sojourned in Egypt, and having been benefited by the history
of Moses, afterward set forth matters directly contrary to their
former indecorous speculations concerning the gods. Thus,
for instance, Orpheus, though the first teacher of Polytheism
among you, declared to his son, Museus, and to other sincere
hearers, the unity of the Godhead. We find him also adjuring
THE VOICE OF THE FATHER : by which expression, he means the
WORD OF God, through whom were produced the heavens and
the earth, and the whole creation, as the divine prophecies of
holy men teach us. For, becoming partially acquainted with
those prophecies in Egypt, he thence learned that the whole
creation was produced by the word of God. Pythagoras, like-
wise, who, through symbols, mystically declared the dogmata
of his philosophy, learned just sentiments, concerning the unity
of God, during his abode in Egypt. After a similar manner,
Plato, as it seems, learned in Egypt the doctrine of Moses and
the prophets respecting one only God. For, wishing to inter-
pret to the ignorant what was mystically said concerning the
eternity of God, he wrote as follows : "God, as the ancient dis-
course sets forth, has the beginning, and the end, and the mid-
dle of all things." Here, under the name of the ancient
discourse, Plato clearly and openly alludes to the law of Moses :
though through fear of Aconite he did not venture to mention
the precise name of the Hebrew Legislator."*
Here also, to the same effect, Clement of Alexandria.
"Plato," says he, "remarks, God, as also the ancient discourse
teaches, comprehends the beginning and the end, and the mid-
dle of all things. Whence, O Plato, did you thus darkly set
forth the truth ? The nations of the barbarians, says he, are
wiser than those. Truly I will know your teachers, though
you may wish to conceal them. From the Hebrews you have
borrowed both all your good laws, and your opinions respecting
the Deity."t "Pythagoras transferred largely from our Scrip-
tures into his own system of dogmatic philosophy. For,
Numenius, the Pythagorean philosopher, undisg^isedly writes :
what is Plato save Moses atticisingPJ Again, he says, "The
philosophies of the Greeks without acknowledging their obli-
♦ Justin Cohort, ad Grac. Opcr. pp. 11, 12, 14, 18.
tClem. Alex. Admon. ad Gent. Oper. pp. 45, 46.
tClem. Alex. Strom. Lib. 1, Oper, p. 342.
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ARTICLES ON THE TRINITY. 185
gations, borrowed the best of their dogmata from Moses and
the prophets."*
According to Justin Martyr, the three principles of the
Greek philosopher were God, and Matter, and Form : to which
he sometimes added a fourth, under the title of the soul of the
universe.f
But, Prophyry exhibits Plato's second and third principles,
as being active instead of passive: whence he sums up the
entire three as the Highest Good, God, the Second Creative
God, and the Soul of the World. And this last statement of
the speculation seems to be favoured by the language of Plato
himself : for, mentioning them altogether in his second epistle
to Dionysius, he denominates his three divine principles. Essen-
tial Goodness, and Creative Intellect, and The Universal Mun-
dane Soul. "Now, in the Triad of Plato, (says Faber,) some
of the early Fathers wished to discover a real, though corrupted
declaration of the three persons of the Trinity : and the theory
upon which they proceeded was avowedly the following: The
doctrine of the Trinity, they maintained, so far from being an
invention of Plato, was, in truth, a primitive patriarchal reve-
lation of the divine nature. This primitive revelation was,
with a more ample development, confirmed under the Gospel.
Plato, meanwhile, had corruptly borrowed its outline from the
writings of Moses and the Prophets. Consequently, men need
not wonder to have found a prominent dogma, both of the
ancient and Hebrew Church, and of its successor the christian
Church, in the works of a speculative Greek, who had been
largely conversant with the Orientals.^
Thus, it is made apparent that the Fathers, instead of lend-
ing any countenance to the Unitarian hjrpothesis, that they
derived the doctrine of the Trinity from Plato and other Pagan
philosophers, condemned their doctrine of triads as a corrupt
perversion of the teaching of the Hebrew Scriptures, and of an
original primitive revelation, from which they borrowed their
ideas.
But, passing from the ancient world to the various portions
of the christian Church, the fact that this doctrine of the Trin-
ity has been the almost universal belief of that church in every
♦Justin Cohort, ad. Grace. Oper. p. 6.
tjustin Cohort, ad. Grace. Opcr. p. 6.
tjustin Apol. 1, Oper. pp. 72, 73. Sec Faber's Apost of Trinitarianism,
vol. ii., B. 2, eh. 3, from which we have taken our authorities and the
argument See also, do. ch. 6, p. 145-150. Gale's Court of Gentiles, vol.
iv., p. 386.
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country, and in every age, — ^the fact that the denial or modi-
fication of it led to the formation of the earliest creeds and the
controversies of christians with those calling themselves Fel-
low-christians, — the fact that, with the exception of one period,
when for reasons which can be stated, a modification of this
doctrine called Trinitarianism prevailed,* all who denied it
were excommunicated as heretics, as abandoning the essential
doctrine of the Gospel,— the fact that during that age referred
to, christian men contended earnestly for this doctrine as "the
faith once delivered to the saints," "even unto blood,"t — the
fact that from that time this doctrine has been received as a
fundamental doctrine by the Western, Greek, Oriental, Syrian
and Waldensian Churches; — the fact that at the reformation
this doctrine was adopted by every church, and introduced into
every confession of faith, without exception,^ — ^the fact that
all denial and discussion of the doctrine has only convinced the
almost unanimous mind of Christendom that this is the doc-
trine of the Bible, and that it is vital and fundamental ; — these
facts surely carry with them a very powerful presumption in
favor of our opinion that this doctrine is clearly taught in the
word of God.§
But the character of these witnesses is as striking as their
number. In the first place, we have the testimony of the
ancient Jews. This is fully established by the writings of Philo,
who was contemporary with the Apostles, and by the EKalogue
of Justin Martyr with the Jew Trypho, in the middle of the
second century, as well as by the Jerusalem Targum, or Para-
phrase, written about the fourth century, by the Targum or
Paraphrase of the Pentateuch, as ascribed to Jonathan ben
Uzziel, written in the sixth or seventh century, and also by
other Jewish works of acknowledged antiquity. That the
ancient Jews were led to the belief of a plurality — a trinity — in
the divine nature, has been further illustrated from the Books
in the Apochrypha, as well as from the works above mentioned.
"To the man who is really conversant in the writings of the
Targumists, Cabbalists and Daruschists, remarks Mr. Oxlee,
who is himself to be guided by their direction and authority,
the doctrine of the Trinity can offer no scruples. The Tar-
gumist certainly distinguishes between Jehovah — the word of
'^See Newman's History of Arianism in the 4th Century.
tSee Note C, for the testimony of the early Fathers.
iSee Note D., for the testimony of the Reformers.
{Note on the views of the Fathers.
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Jehovah — and the Habitation of Jehovah, by ascribing to each
of them personal actions and properties, whilst he makes them
all equally God, by assigning to them those effects of wisdom
and power which are peculiar to the first cause ; and yet he is
not accused of having established three Gods, nor of having
denied the unity. The Cabbalist distinguishes between the
higher Numerations, Supreme Crown, Wisdom and Under-
standing; which he asserts to be no properties, as the name
might import, but eternal subsistance of the Godhead ; and yet
he is not charged with having violated the unity of Jehovah,
nor with having induced three Gods. Finally, the Daruschit
vindicates the eternity and divinity of the Law and of the
Throne of Grace, by demonstrating that they actually existed
with Jehovah prior to the creation, and that on the authority of
the inspired penman, they all denote one and the same thing,
that is, one and the same God ; and yet he is not condemned for
having dissolved the unity by the number of his pre-existences.
How then can the Professors of Judaism with any colour of
propriety object to that tenet, which agrees in every essential
point with the principles of their own church.*
We do not allude to these writings of the Jews because we
think they have any claim of authority over our judgment, or
that they are entitled to any high regard for the soundness of
their understanding, or the correctness of their principles of
interpretation: but their testimony is valuable, as historical
documents giving us relics of the better knowledge and the
purer faith of their ancestors. Neither do we undertake to
affirm that these ancient writings of the Jews as clearly teach
the triune personal distinction in the Godhead as so many and
so learned men have been led to believe they do. Their opinion
is our own. But still, we do not offer the testimony of these
writings as in itself, a positive proof of the divine authority
and truth of the doctrine of the Trinity, but as a presumptive
proof that it is so, because the ancestors of those who now
oppose the doctrine so interpreted Scripture, and so contem-
plated the Divine Being as to conceive of a plurality in the one
*0n this point, the reader can examine the judgment of the Ancient
Jewish Church against the Unitarians, bv Alex. Simpson, Plea, pp. 407-431.
Haleson on the Trinity. Maurice Juo. Antiq. vol. 4, ch. 11, pp. 113.
Jamieson's Reply to Priestly, voL i., pp. 48-117. Randolph's View of our
Saviour's Ministry, vol. ii., pp. 343-354. Gill's Commentary on all the
Passages. Lightfoot. Whitaker's Origen of Arianism. Kidder's Demon-
stration of the Messiah, Part iii., ch. 4, 5. Horsley's Tracts, pp. 242-244.
McCaul's Old Paths. Stillingfleet on the Trinity, pp. 203-206. For a full
account of the Targum, see Prideaux Conect of Old and New Test.,
Part ii, B. 8.
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188 ARTICLES ON THE TRINITY.
Eternal Godhead. Again the Jews, who regard these writings
as authoritative, their testimony must undoubtedly be conclu-
sive, and against all presumptive arguments of Unitarians, they
are equally conclusive, since they prove that the doctrine of an
absolute personal unity in the divine nature is a defection from
the ancient faith of the Jews as well as of christians, and was
never held either by believers in revelation, or by Gentiles with-
out revelation.*
It must be remembered also, that a great number of the early
converts to Christianity and to the belief of the Trinity were,
like Paul and the other apostles, Jews, and some of them, like
him, trained up in their schools and familiar with all their
learning. And as a contradiction between the Old and New
Testaments would be destructive to the inspired and authorita-
tive claims of both, the adoption of Christianity with the doc-
trine of the Trinity as a vital principle, by them, is an irrefraga-
ble proof to their belief in its perfect consistency with what
they regarded as the teaching of God's worAf
A multitude of the early christians were, on the other hand,
Greeks, or at least familiar with the Greek language, and with
that dialect spoken in Palestine, and in which the Books of the
New Testament were written. Many of them also, like Paul,
had been learned in all the wisdom of the ancient philosophers,
and some of them had been teachers of their systems, and
enthusiastic admirers of their genius and eloquence.
But further, all the primitive and early disciples of Christian-
ity, had either been brought up Jews or Pagans. They were
imbued therefore, with all the prejudices and bigotry of these
nations, and their enmity even unto blood against Christianity.
To the unbelieving, who constituted the great majority of the
Jewish nation, the doctrine of the deity of Christ and of the
Trinity, was an opprobrious scandal, nay a God defying blas-
phemy, for the open avowal of which they condemned Jesus
Christ to what, by their law, they considered a merited cruci-
fixion. To the Greeks and Romans this doctrine was the utter-
most folly, contradiction and absurdity. It was made the
ground-work of opprobrious ridicule, as may be seen in the
oath put by Lucian into the mouth of a christian, and by the
♦Note D., Testimony of Jews.
tThe alleged Unitarianism of the early Hebrew Christians has been
tritimphantly overthrown by Bishop Horsley, in his Tracts against Priestley,
and in Jamieson's Vindication in reply to the same writer in Whitaker^s
Origen of Arianism, and other works.
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ARTICLES ON THE TRINITY. 189
charge contained in the letter of Pliny to Prajan.* By the
philosophic few these doctrines were regarded as pure poly-
theism and the idolatrous worship of a mere man, while they
rejected all faith in the Gods. To the multitude among them,
on the contrary, they appeared as the impious substitution of a
new system of polytheism for one already established, as the
faith of their fathers.
That the early christians, both Jews and Gentiles, should
have adopted Christianity, and with it as a prime verity, this
doctrine of the Trinity, is, therefore, overwhelming presump-
tive evidence, both that the doctrine is Scriptural, and that it is
Divine.
It is a further evidence for this conclusion, and a new line of
presumptive and corroborative proof, that some even of the
ancient heretics, who separated themselves from the body of
the church and were cut off by it, as fully retained the doctrine
of a consubstantial trinity as the orthodox. This was the case
with the Manicheesf and the Montanists, Tertullian having
written some of his strongest works in favour of the Trinity
after joining this sect.
Such then, are the many various and antagonistic witnesses,
who\inite their testimony in favour of the doctrine of a trinity,
as having been the doctrine originally, of a primitive divine
revelation, and as being the undoubted doctrine taught in the
Hebrew and christian Scriptures. The heathen world, the
christian world, the various and conflicting denominations of
christians, the ancient Jews, all converted Jews, Romanists and
Greek, and all other oriental christians, the Syrian Church
buried for ages on the coasts of Malabar, and the Waldenses
equally concealed from the earliest times amid their inaccessi-
ble mountains, all unite in testifying to this glorious and divine
truth.
Now, be it remembered, that fact thus testified to, is not the
truth of this doctrine, but the simple, palpable, and easily
understood fact, of this doctrine having been handed down
more or less, and purely from primitive and patriarchal revela-
tion, and of its being at this moment^ and ever since they were
written, embodied and taught in the sacred Scriptures.
It must also be remembered, that the Greek and Roman
Churches were early separated, and have 'ever since remained
rival and antagonistic churches. The firm tenure of this doc-
*See ffiven in Note C, as one line of proof. See also, Lardner's Works.
tSee Lardner, vol. iii., pp. 351, 330, 287.
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190 ARTICLES ON THE TRINITY.
trine therefore, by both churches, their mutual and earnest con-
tending for it as the faith once delivered to the saints, and their
undeviating preservation of it amid all their other changes and
corruptions, gives undoubted strength to the force of their inde-
pendent and yet concurrent testimony.
The undoubted fact of the early and established belief in the
doctrine of the Trinity is, itself, a powerful presumption in
favour of its apostolic origin. For, as it is itself, altogether
remote from the conceptions of the human mind, had the
primitive Jews and Jewish converts, and christian converts,
been Unitarian, it is impossible to conceive how, or in what
manner the doctrine could have been so firmly and finally estab-
lished as the doctrine, both of the Old and New Testaments,
and as fundamentally important
To these considerations must be added, not only the almost
universal testimony of Christendom, in the present and all
modem times, to the doctrine of the Trinity, — ^but the amazing
learning with which every point bearing upon this question has
been discussed; — ^the erudition and research employed in the
study and analysis of the Greek and Hebrew languages; and
the definitive character now given to the proper and only legiti-
mate interpretation of the sacred Scriptures.
The passages from which these various and independent
witnesses deduced the propositions which constitute the ele-
ments of the doctrine of the Trinity, are all those which teach
that God, while in his Godhead or nature, he is absolutely one,
is, in some sense plural, and not absolutely or personally one,
that this plurality is limited to the persons of the Father, Son,
and Holy Ghost, and that each of these are God. Now, these
passages of Scripture are not few. They are exceedingly
numerous and enter into the whole structure and phraseology
of the Bible. And as it regards their qualities of clearness,
plainness, and determinate signification, we appeal from the
prejudiced dogmatism of an adversary to the judgment of the
truly calm and sincere inquirer, and from the comparatively
few who have attempted to sustain the Unitarian hypotheses,
upon purely Scriptural testimony, — to the innumerable wit-
nesses we have produced, who, against all the prejudice which
stood in their way, have been constrained to receive the doctrine
of the Trinity as the doctrine taught in the Holy Scriptures.
There is still another remark, which will strengthen this pre-
sumptive argument for the Scriptural authority of the doctrine
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ARTICLES ON THE TRINITY. 191
of the Trinity, and that is, that were it not plainly and indubita-
bly taught by God himself, no sincere believer could ever have
dared to promulgate it. For, if there is one point on which the
Scriptures are more full, express and positive than any other,
it is in their denunciations against all idolatry and false Gods.
Of Christ, it is almost essential characteristic in the prophetic
writings, that he should "utterly abolish idolatry." (Isa. ii.,
18.) If therefore, the doctrine of the Trinity be not true, then
believers in any age, have been almost universally idolaters.
And hence, from anti-trinitarian principles, the blasphemous
consequence follows, — that God himself has led his creatures
into temptation, — temptation to that very sin, which, above all
others, he hates and abhors, — ^temptation to idolatry! The
Deity declares that he is a "jealous God;" that his glory he will
not give to another, nor his praise "to graven images." He
most pathetically expostulates upon this subject, (Jer. xliv.,
3,) "Oh, do not this abominable thing that I hate." With
what scrupulous care does the Supreme Being guard against all
temptations to idolatry? Lest the Israelites should worship
the relics of Moses, the Deity himself privately interred him,
and no man knoweth of his sepulchre unto this day." The
brazen serpent also, was destroyed, lest it should lead the
Israelites into idolatry. But, if the Deity used such precau-
tion to prevent men from worshipping the body of Moses and
the brazen serpent, how can we believe that he would use no
precaution where the temptation was infinitely greater. How
can we imagine that he would use no precaution to prevent men
from worshipping his Son and the Holy Ghost, if only crea-
tures ? Is not such a supposition in the highest degree, absurd
and imreasonable, and impious? We find that, not only is
there no precaution employed in the Scriptures to prevent men
from such idolatry, but that everywhere and in every way the
Scriptures teach and require men to worship, both the
Redeemer and the Holy Spirit. The most glorious perfections
of Deity are ascribed to them; the most glorious works of
Deity are performed by them, — those very works by which the
being and attributes of God are proved, — ^by which his eternal
power and Godhead are manifested, — ^and by which he is dis-
tinguished from all false gods. They are, also, everywhere
represented as the object of the prayers of men, and of the
united praises and adorations of all intelligent beings. What
temptations to idolatry if these persons are only creatures or
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attributes. All the temptations that ever existed compared
with these, were nothing, and less than nothing."*
Finally, if, as it is said by Unitarians, we cannot and ought
not to believe the doctrine of the Trinity, even though the
Scriptures when interpreted, as all other books are, clearly
teaches it, — ^then, since God has given us no other laws of
interpretation by which to understand their meaning, it would
follow that the Scriptures cannot be received as an authorita-
tive and inspired standard of faith and practice, and we are
thrown upon the wide sea of scepticism and human conjecture
as to what is truth. By the g^eat majority of those who have
candidly studied the Bible, it has been regarded as teaching the
doctrine of the Trinity of persons in the One Godhead, and
therefore, it follows that the great majority of those who
believe the Bible to be the inspired word of God, must, also,
believe the doctrine of the Trinity. They have no alternative
between infidelity and Trinitarianism, and since they cannot
adopt the latter they must adhere to the former.
From these consequences, therefore, which follow from the
rejection of the doctrine of the Trinity, and from all the rea-
sons which constitute our presumptive argument in its favour,
we are brought to the conclusion that it is very probably true,
that it will be found clearly taught in the Scriptures, and that
its opponents therefore, are bound to prove that Christianity
distinctly and equivocally condemns and rejects this doctrine
before they can offer any valid argfument against it on the
groimd of antecedent impossibility, or in any degree tamper
with the plain meaning of the words of Scripture. In coming
therefore to Scripture to ascertain what God has revealed on
the subject of his own nature, we are not only freed from any
prejudices against the probability of finding there the doctrine
of the Trinity, but are presumptively led confidently to expect
that it will be clearly and distinctly taught in those Scriptures
which "were given by inspiration of God and are profitable for
doctrine," — "the law and testimony," — ^the rule and standard
of all revealed truth.f
*Oii the alleged idolatry of the doctrine of the Trinity, and the con-
sequences it involves, and its futility, see Wynpersee on the Godhead of
Christ, sec 17, pp. 157-102.
tWe would earnestly ask our readers to distinguish carefully between
the doctrines proposed in Scripture to our belief, and the things them-
selves that are the matter and subject of them. The former may be
known, and ground sufficient seen for receiving them ; where our reason.
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ARTICLE IX.
On Elohim as a Title of God, and as Implying a Plu-
rality IN THE Godhead.*
The names of the Deity in general and constant use in the
Hebrew language are more numerous than in either of the
beautiful languages of classical antiquity, or in the most culti-
vated tongues of modern Europe. There was no shadow of
necessity, difficulty, or even inducement, for the adoption of a
phraseology which, on Unitarian principles, every candid mind
must confess, can with difficulty, if at all, be defended from the
charge of pernicious example and very dangerous tendency.
Among these names, are the term Eloah, a singular form
of a word signifying the object of fear, reverence, or the prin-
cipal and mighty, or the swearer, or one who enters into cove-
nant by oath, — and Elohim, which is a regularly formed plural
of the singular word, and having the same meaning, if regarded
as derived from it. The etymology of this word, however, says
Dr. Pye Smith, has been much contested; some making it a
compound of El, and Jah, so as to signify "the Mighty Jah;
others deriving it from Ala, "to enter into an engagement by
oath," and thus signifying "the Being of sworn veracity and
faithfulness." The most reasonable and probable derivation,
so far as I can judge, is that of Schultens, Reineccius, and a
at least in this its weak and impaired state, can't reach the full clear, and
adequate understanding of the latter.
"Would not advantage be given to Deists and Anti-Scripturists, not to
say Atheists, to scoff at the Bible, if after pretences of its truth and
authority, and that its great end is to call off the world from idolatry and
polytheism to the knowledge, worship and service of the one only true
God, and of its plainness to such purposes, being for the use of all ; yet
even as to this main point, the settings forth of this one true God, dis-
tinguishing him from all other beings, it is allowed to be done in such a
manner, that not only one, or a few, through carelessness or prejudices,
or judicial blindness might mistake ; but that the generality of christians,
in all ages, have mistaken, under as good capacity to understand it, as
good means and helps thereto, as much concern and diligence, impartiality
and faithfulness in the study of it, as sincere and earnest prayer to God
for his guidance, and as good ground to hope for it from him as any can
pretend to? What use, may they say, can such a book be of, or what
likelihood that it is from God? Could he not speak plainly of himself,
where 'tis pretended he designed to do so? Is all there so delivered, that
the world might, and almost all actually have erred, as to the very object
of their faith, worship and obedience, and in whom their felicity is placed?
Would not that book, instead of leading to life and salvation, be the most
insnaring and dangerous one that can be? Of what tendency must those
notions be from which any such consequences would justly follow ?"
♦Intended to illustrate and confirm the argument from this name in tke
article on the objection to the Trinity, founded on the unity of God, in
the January No. of this Reivew.
18— Vol. IX.
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194 ARTICLES ON THE TRINITY.
host of the most eminent orientalists, who make its primitive,
Ala, which, though not occurring in the existing remains of the
Hebrew, is preserved in the Arabic "Alaha," and denotes "to
adore." Hence, the noun will signify "the object of adora-
tion," or, as the illustrious Schultens well expresses it, "Numen
Tremendiun."*
Much however, may be said, and we think, with g^eat force,
and no little Scriptural support, in favour of the first deriva-
tion. The word Eloah signifies a denouncing of a curse, a
curse denounced either upon oneself or others, or both, and
therefore, an oath taken or given, for what is an oath but a
conditional curse or execration? It was so used by the
ancients; and, to this manner of swearing our blessed Lord
himself submitted. (See Matt, xxvi: 63, 64.) Hence, the
word Elohim, which is a regularly formed masculine plural of
Eloah, would naturally signify the denouncers of a conditional
curse. So, we find Jehovah swearing to Adoni, (Psalm ex.,)
on oath, certainly prior to the creation. See Prov. viii : 23, and
seq., comp., John xvii : 5, 24. Accordingly, Jehovah is at the
beginning of the creation called Elohim, which implies that the
divine persons had sworn when they created. It was from this
oath that the ever blessed Three were pleased to take that glori-
ous and fearful name. (Deut. xxviii: 58,) Jehovah Elohim;
glorious, in as much as the transaction, to which it refers, dis-
plays in the most glorious manner, the attributes of God to men
and angels ; and fearful, in as much as, by one part of the oath,
eternal and infinite power, Jehovah himself, is engaged to make
the enemies of Christ his foot-stool. — Psalm ex.
Let those who have any doubt whether Elohim, when mean-
ing the true God, Jehovah, is plural or not, consult the follow-
ing passages, where they will find it joined with adjectives,
pronouns, and verbs plural, Gen. i : 26, iii : 22, xi : 7, xx : 13,
xxxi : 63, xxxv : 7 ; Deut. iv : 7, v : 23, or 26 ; Josh, xxiv : 19 ; 1
Sam. iv : 8 ; 2 Sam. vii : 23 ; Ps. Iviii : 12 ; Is. vi : 8 ; Jere. x : 10 ;
xxiii: 36. So, chald. Elohin, Dan. iv: 6, 6, 16, or 8, 9, 18.
See also Prov. ix : 10, xxx : 3 ; Psal. cxlix : 2 ; Eccles. v : 7, xii :
1 ; Job V : 8 ; Is. vi : 3, liv : 5 ; Hos. xi : 12, or xii : 1 ; Mai. i : 6 ;
Dan. vii : 18, 22, 25. It is also to be observed, that the Greeks
had, from this name Elohim, by a perverted tradition, their
Zevi opx<^ Jupiter, who presided over oaths. Hence, also, the
corrupt tradition of Jupiter's oath which overruled even Fate
^Smith's Messiah, voL i., p. 465.
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itself, that is, the fated and necessary motions of the elements
of this world.J
The derivation here adduced, is very ably supported by
Geddulph, in his Theology of the Early Patriarchs, vol. ii., pp.
1-27; and favourably regarded by Horsely in his Biblical
Criticism.
This view was ably defended by Hutchinson, Calcott, Bates,
Ahoab, and others in their dissertations on this word. See
also, Calasio's Concordance, London Edition.
But, passing from the derivation of this word, we remark
that this term Elohim, is the most usual appellation of the Deity
in the Old Testament, which is constantly translated God. The
singular form Eloah occurs chiefly in the poetical books; —
twice in the Hymn of Moses, (Deut. xxxii : 7,) several times in
the Prophets, forty times in the book of Job, and in the other
books sixteen times; but the plural Elohim, occurs about two
thousand five hundred times. This plural appellative is gen-
erally put in agreement with singular verbs, pronouns, and
adjectives, as in the first sentence of the Pentateuch, "Elohim
created ;^reavit Dii ; — les Dieux crea." This is the ordinary
construction through. the whole Hebrew Bible. But sometimes
the apposition is made with verbs, pronouns, and adjectives in
the "plural" niunber likewise; and sometimes singulars and
plurals are put together in the same agreement.
"For example, Gen. xx: 13. "Elohim hithoo outhi/' "the
Gods have caused me to wander."
Gen. XXXV : 7, "Sham nighlo elau haelohim/' "there were
revealed to him the Gods."
Josh, xxiv: 19, "Laavod, eth Jehovah chi lo him kidoshim
hoh," "to serve Jehovah, for he are holy Gods."
Is. liv : 6, "Chi boaalaich oosaich," "for thy husbands are thy
makers."* Nor is Elohim the only divine title used in the
plural form. Drusius, Buxtorf, Heeser, Eichhom, Gesenius,
and other distinguished scholars, have maintained that "Adonai
and Shaddai," are plurals of an obsolete form ; and this very
plural title is the word which the Jews of a very early age, cer-
tainly hundreds of years before Christ,t substituted for the use
of the title Jehovah, which they never pronounce, and for
tSee Parkhurst's Heb. Lex., sub. nom. elohim.
*See also, Detit. ▼ : 23 ; (Engl. ▼ : 26 ;) 1 Sam. xvii : 26 ; 2 Sam. yii : 23 ;
PsaL lyiii : 12, cxlix : 2 ; Prov. ix : 10 ; Jere. x : 10 ; Dan. yii : 18, 22, 25,
27; Hos. xii: 1; (EnffU v. xi: 11.)
tSince it is so used in the Septuagint
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which singular title of God they have always employed, and
now always employ, the plural title '*Adonai, my Lx>rds."
This Ewald controverts, but he assigns no satisfactory rea-
son, as apparent to me, in either case; and Gesenius remains
imconvinced ; whose opinion in a case of philology, especially,
if at all favourable to a doctrine of revelation is really equal to
an argument.
It is further to be observed, that the first person plural, is
used in reference to the Divine Being. — Gen. i: 26. "And
Elohim said, let us make man in our image, according to our
likeness," chap, iii : 22. "And Jehovah Elohim said, behold the
man is become as one of us," chap, xi : 7. "Come, we will go
down, and there we will confound their language," Is. vi: 8.
"And I heard the voice of the Lord (Adonai,) saying, whom
shall I send, and who shall go for us ?"
Such are the facts in regard to the employment of a plural
title in connection with plural forms of speech, to designate the
Deity. This use must be in accordance with a divine intention
and direction, and not from any necessity in the case. It is
evidently, the result of choice and design. In what then did
this peculiarity of idiom originate?
The question is, why is the plural pronoun used, when the
singular was required by the subject, and would have been, not
only equally dramatic, but indeed, more terse, and vigorous,
and striking? The question is not about the analogous, unfre-
quent, and secondary application of the title to express Gods
who were false, or God's agent as Moses. "It is, says Dr.
Smith, about the proper, primary, and direct signification of the
word." That Elohim is ever so applied to any other being
than God, has been denied. But, granting that it is so, this
will not prove that in its proper and primary meaning it is
applied to God, and that too, with unquestionable design. For
the same is true of all the titles of God, not even excepting
Jehovah which, as Oxlee remarks, "Though generally regarded
by the Jews as a noun appropriated to the individual subsist-
ency of the Godhead, is also common to many persons, for
being found in construction, and accompanied with adjuncts
restraining its signification, it necessarily ceases to be proper.
Thus, we read: "The Jehovah of hosts." And R. Abraham
ben Ezra, confesses, that when thus placed in regimen with the
term hosts, it partakes of the nature of a common appellation."
But, besides being found in construction, and having other
marks of a noun common, it is absolutely equivocal; angels
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being called by this name, as well as the Deity. Nor is this any
modern opinion of the Jews, on the contrary, it was the gen-
erally received notion of the ancient Jewish Fathers, as appears
from what is recorded of R. Simeon ben Lakis, who was wont
to maintain it on Scriptural authority. Finally, not only the
angels, but even the Messias, the Saints, and the city of Jerusa-
lem, are called by this title of Jehovah. The fact is thus
attested by R. Moses Alsheah : "Behold our Rabbis of blessed
memory, on the authority of R. Samnel Nachmanides, assert,
that there are three things which are called by the name of
Jehovah, the Saints, the Messias, and the city of Jerusalem."*
Thus, adds Oxlee, the most sacred appellations of the divin-
ity being proved to be common and equivocal, furnish an argu-
ment which tends strongly to establish the leading position, in
that it makes for the pluri-personality of the Godhead, accord-
ing to the Trinitarian hypothesis.
The question, therefore, we again say, is not about such
secondary, derivative, analogous and metaphorical applications
of -this title of God, but about the proper, primary, and direct
signification of the word elohim.
The fact which principally requires our attention, is the con-
stant use of Elohim to designate the one and only God, and this
in the language of the patriarchs and prophets, who "spake as
they were moved by the Holy Spirit." Is it not, we may well
say, a little remarkable that, in the sacred books of Israel,
books whose very words, in many cases at least, were selected
and dictated by the inspiration of Jehovah, the ordinary name
and style of the Only Living and True God, should be in a
plural form? Did some strange and insuperable necessity lie
in the way? Was the language so poor that it could furnish
no other term? or, if so, could not the wisdom of inspiration
have suggested a new appellative, and have forever abolished
the hazardous word? None of these reasons existed. The
language was rich and copious. The names of the Deity in
general and constant use were, as we have already remarked,
more numerous than in either of the beautiful languages of
classical antiquity, or in the most cultivated tongues of modem
Europe.
The ancient Israelites always affirmed that a plurality is
indubitably understood in the Deity. This plainly appears
from what Philo says on the terms "toiJ Troti^o-cD/Aey," (irXfjda^
♦Sec in Oxlec, voU i., pp. 74, 75-78, where quotations from Jewish
atxthoritiet are given at length.
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^fiy^cuvopTo^) — and "to «9 €i9 ^fimp^^^ (ot% ciw, aXX hrl wXao-
iwy, rCOercu). The expression, "Let us make/' manifests a
plurality; — the expression, "As one of us," is put to signify,
not one, but many. Phiol, ed., Mangey, tom. i, pp. 430, 431.
This and the like affirmations of truth, seem to have very
greatly perplexed the Jews of the middle ages who were very
hostile to Christianity and christian doctrine. Their perplex-
ities appear by their having been so hard pushed as to invent
many a childish story. We will only quote one. "Rabbi
Samuel bar Nachman said that Moses, when in writing the
Law he was come to the place where he was by divine dictation
to write, "Let us make man," paused, and replied to God,
X "Lord of the world, why dost thou afford an occasion for error,
with respect to thy most simple unity?" But that the Lord
answered, "Moses, write thou so ; and he that desires to err, let
him err." Bereshith Rabba, ap. M. ben Israelis Concil., in
Gen. qu. vi." That the Jews of the middle ages, do not stand
alone in error on this most important point, appears very evident
from the many theories invented, in order to explain this use
of plural titles for the Deity. Some have gone so far as to say
that the term was originally employed by polytheists and
literally expressed a plurality of divine beings. But this is
historically false, and it is also imsupposable that when the
Israelites came to abominate Idolatry, and to treat it as high
treason, they would employ as a frequent name of God, one
which was polytheistic and pagan.
This notion was advanced by R. Judah Levita, and others
spoken of by Abarbinel, who holds this notion as perfectly
inadmissible; for, says he, it would follow of necessity, that the
language of the Scriptures is the language of Idolatry, and
that the worship of images was the primeval religion. His
concluding remark upon this subject is worthy of attention.
"This account of the Rabbi, says Abarbinel, is, in fact, more
inexplicable and unintelligible, than that of any other writer,
who has handled the subject, besides himself."
The Rabbins, generally, explain this as an honourary and
complimentary form of speech, — z plural of majesty. But this
is a mere subterfuge. "For," says Ewald, "it is a great error
to suppose that the Hebrew language, as we find it, has any
feeling for a so-called "pluralis majestaticus." "The instances,"
says Pye Smith, "from which this opinion is inferred, are
extremely few, and they all refer to such kinds of ownership as
are a burlesque on all ideas of dignity and majesty." Every
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candid mind examining the paucity and dubious character of
the examples by which it is conceived to be sustained, and their
feeble claim to the notion of "dominion or dignity ;" the non-
occurring of the same, in names and titles of honour which
occur in the language, such as those which denote kings,
princes, nobles, generals, priests and prophets, will certainly
find not one instance of this pretended notation of dignity,
since it can never be imagined that such an indication of
majesty, exalted dignity, and most excellent honour, should be
conferred upon the owner of an ass, and denied to the sovereign
of a kingdom. The question, therefore, we again say, is why
this form of speech in any case, and especially in the frequent
title of God, should first originate with the ancient Hebrews ?
No reader, says Oxlee, who is tolerably conversant in the
Hebrew Scriptures, will be so bold as to assert that this is an
idiom of the inspired penmen. It is, indeed, a most unsatis-
factory way of accounting for the plurals in question. So it
did appear even to R. Abraham who, being hard pushed, was
glad to subjoin another reason. His reason, however, was
most ably confuted by Abarbinel, whose words are as follows :
"But truly R. Abraham's statement respecting the term Elohim,
that it is used in the plural form by way of honour, is, in my
opinion, without the least colour of truth or probability ; as we
find it in the plural number predicated of things, which God
expressly forbids to be honoured. Much less is it true, with
regard to any language, in which it is customary to address a
superior in the plural by way of reverence; as is the case in
languages of Europe. For it happens only when they speak to
a superior in the second person, that they apply to him the
plural form, as though he were equal to many single ones in his
stead. But, in subjects of the third person, should they chance
to mention a superior, they do not speak of him in the plural
niunber. Besides, if plurality of number in a name of the
Deity were to add honour to that name, why do not we find it
in some other of his names, as well as in Elohim ? Moreover,
with respect to the position, that God is called Elohim, in the
plural, on account of his work having been performed by the
instrumentality of angels, that likewise is destitute of all proba-
bilities. For, from this it would follow of necessity, that the
Elohim, which is used in the first verse of the book of Genesis,
is meant of the angels, which would be in the highest degree
erroneous, as the primary creation originated solely from the
first cause, without any instrumentality, and not from the
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angels, who were themselves, but a part of the general crea-
tion."
We may also add, that it is very absurd to think that God
should borrow his way of speaking from a king, before a man
was created upon the earth! And even granting this to be
possible, yet the cases will not agree. For though a King or
Governor may say us and we, there is certainly no figure of
speech that will allow any single person to say one of us, when
he speaks of himself. It is a phrase that can have no meaning,
unless there be more persons than one to speak out of.
Such an opinion is also expressly contradicted by Scripture,
since it is written, "who hath known the mind of the Lord, or
who hath been his counsellor ?" Rom. xi : 34 ; Is. xl : 13.
Many feeling the force of the prophet's declaration, were
forced to invent other notions ; for instance, R. Solomon, boldly
affirms that the plural noun, by being associated with verbs and
adjuncts in the singular number, is divested of its plural import.
But such fallacy can be entitled to no regard. For, in Greek,
a noun of the neuter plural is usually associated with a verb
singular, and yet, no scholar would contend, that because the
verb is of the singular number, the noun does not actually
express a plurality of subsistencies. And, it is by no means
the fact, that the plural term, Elohim, when used for the true
God, is accompanied with verbs and other adjuncts always, in
the singular number. The account which the patriarch gives
of his being induced to leave home, the solemn attestation of
Joshua in his address to the Israelites, the exclamation of the
Philistines on beholding the ark of Jehovah, the solicitation of
the children of Israel to supply the vacancy of Moses by the
symbol of a calf, together with their subsequent declaration
respecting its divinity, not to mention many other instances, do
certify the contrary.
Again, R. M. Gerundensis, would have the term Elohim,
deduced from Ei God, and hem, they ; supposing it to compre-
hend in its signification all spiritual powers and virtues, what-
ever, originating from the Deity, and has defined it, as if it
were written, — MeEl hem, — they exist from God. AbarbineFs
objection to this is so clear and strong, that I will quote it ver-
batim: "R. M. G. assigns no reason for the omission of the
Mem, in the beginning, so necessary to the sense which is here
affixed to it ; nor why the God, contrary to all propriety, should
be inserted in the middle, and still less reason, why in every
case of affixation it should be treated as a plural." "This
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notion, moreover, is repugnant to the authority of the Masor-
ites, who, by placing the Holem point to direct the pronuncia-
tion, clearly manifest the opinion of antiquity, that Elohim
was written defectively for Eloahim, the plural form of Eloaha,
the Deity.
Abarbinel also, to avoid if possible, the belief of a plurality in
the Deity, tries to say that the term Elohim, is a compound of
El and J ah, signifying the God Jah ; and so urges by way of
recommending the h)rpothesis, that nothing will be found to
have been created without the express mention and agency of
this Jah. He instances Ephraim, Metsraim, Chilaim, and
Chushim, as proofs that the termination, im, does not, neces-
sarily, signify many, and regards the Mem as added, in the
present case, to distinguish the absolute from the construct
form. But, this is, indeed, a specimen of reasoning quite
imworthy of the great Abarbinel. There is, in the first place,
a strange and imprecedented transposition of the two letters,
He and Jod; in order to form from El, Jah, the term Elohi ; as
the author proposes. Besides, the instances here adduced, are,
by no means, in point; being all of them proper names, and
never used either with an affix or an emphasis, like the noun
Elohim. Neither has he assigned any reason, why this alone,
of all the names of the Supreme Being, should be accompanied
sometimes with verbs and adjectives in the plural number.
The most evident cause of complaint, however, is, that contrary
to the established usage of the language, he derives, by the
addition of a Mem, a singular absolute from a singular con-
struct form.
Indeed, the author himself appears to be dissatisfied with his
own opinion; and, as though he foresaw that it would not carry
conviction to the mind of the reader, has endeavoured to
account for this plurality in another way, by comparing the
Deity with the soul of man, in respect of the number and
variety of its operations. But here the wonted perspicacity of
the author has again deserted him. For though it be very true,
that we observe resulting from the self same mind of man a
variety of actions and operations, without ever calling in ques-
tion the singularity of its number; yet does that add nothing
to the support of his argument, because in no language with
which we are acquainted, is the human mind ever expressed in
the plural number on that accoimt, and, therefore, affords no
reason why the noun Elohim, should be so used, on accotmt of
the multiplicity and variety of its operations.
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It remains, then, that we contemplate this appellation of the
Deity as being actually in the plural number, agreeably to both
grammar and analogy ; and as expressing a number of persons
in that Godhead, to which it is rightly and for the most part
appropriated.
This opinion was unquestioned in the christian Church until
the time of Calvin, when it was only partially, and for a short
time, interrupted by the opposition of himself, Mercer, Parens,
Drusius, Bellarmine, &c., &c.
It is further observable that the Rabbinical writers, even
while supporting their alleged rule, recognize a designed plural-
ity in the name Elohim, and say that it is expressive of the
manifold faculties or operations of the Deity. **Elohim: its
explanation is Possessor of all powers: and for this reason he,
(Moses,) does not say El, nor Elohah, but Elohim, in the
plural number. So also. He is the Holy God, (Elohim Kedosh-
ism,) because he perfectly comprises all holiness." This is the
opinion also, of the ancient Jewish author of the book Cosri,
quoted by Hengstenberg, vol. i., pp. 216, 217. To opposition,
however, both of Calvin and others, to this view of the word,
was made to the idea that the word Elohim, in and of itself,
expressed the idea of the Trinity. But even these writers
admit that it is itself plural, and that it indicates the plurality
of the Divine Nature, and is absolutely inconsistent with the
Unitarian and modem Jewish theory of God, being personally,
metaphysically, and only one.
Thus to quote only the most learned Buxtorf who, though in
his disquisition on this subject, takes great pains to support the
negative opinion with Calvin and others, yet, at the close, he
acknowledges nearly, if not altogether, the opinion here sup-
ported. His words are as follows: "Not that I think that this
argument should be altogether rejected among christians, for,
upon the same principle on which not a few of the Jews, as we
have seen, refer this emphatical application of the plural num-
ber to a plurality of powers, or of influences, or of operations,
that is, ad extra; why may not we refer it ad intra, to a plural-
ity of persons, and to personal works? Yea, who certainly
knows what that was which the ancient Jews understood by
this plurality of powers and faculties?" Buxtorf, fil. Dissert.
Philolog. Theolog. Diss, v., pp. 244. Philo has, also, expressed
himself in full accordance with this view of the case. See
Philo, ed., Mangey, tom. i., pp. 430, 431.
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ARTICLES ON THE TRINITY. 203
This word, says Ewald, "appears to have remained always in
the plural even in prose, not so much on account of its resem-
blance to the idea of Lord, as because they conceived the Deity
in ancient times as infinitely numerous, and yet as conjoined.
**Ewald*s Heb. Gram, by Nicholson, pp. 231. Neither is this
inconsistent with the theory supported with so much learning
by Hengstenberg and Havemick, that Elohim is used only to
distinguish God in his fulness of power, without reference to
his personality or moral qualities, to any special relation in
which he stands to men, either as to the benefits he bestows, or
to the requirements he makes, and that Jehovah is employed to
denote God as personally revealed, manifested, and in covenant
with man. For Hengstenberg admits that "the one God com-
prehends multiplicity in himself. Thus he can oppose to the
'*we will build," "we will make," of men who trust in their
numbers and combination, his own "we will go down." "We
will confound." The ancient Jews approached to a correct
explanation of the plural? This view is very strongly sup-
ported by Theodoret, who advocates the allusion to the Trinity.
Even Hengstenberg, in reference to the views taken by
Calvin, &c., on this subject, says, "It is not to be denied that
this erroneous view involves a portion of truth. The plural
form, as it indicates the infinite riches, the inexhaustible fulness
of the Godhead, serves to combat the most dangerous enemy
of the doctrine of the Trinity, that abstract monotheism of
which Schelling, (uber die Gottheiten von Samothrace, pp. 87,)
admirably says, "Mohammedanism may indeed be called
monotheism, which only allows one personality or one simple
power to the name of God. That this is not in the style of the
New Testament, requires no proof ; that this is not agreeable to
the Old Testament, see Weltalter, Th. i., "Since Elohim is
opposed to this view, which, in many respects, stands below
polytheism, it contains certainly the germ of the doctrine of
the Trinity."— Hengstenberg, vol. i., pp. 268, 269, note.
It is, indeed, affirmed as by Mr. Belsham, that "in all lan-
guages it is a common anomaly for words of a plural form to
have a singular signification." But he has not produced any
instance, and I apprehend that it would not be easy to find one
that would prove unexceptionable. Mr. Belsham further says,
that "the word Elohim is almost used uniformly in apposition
with singular verbs." This is a part of the very case to be
accounted for. "It is not so," says Dr. Smith, with the "words
of a plural form," in other languages, which the author says
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"have a singular signification ;" they are always put in apposi-
tion with plural attributives. But, if we content ourselves with
regarding the apposition of Elohim with singular verbs, adjec-
tives, and pronouns, as a Hebrew idiom of which no other
account can be given than that so we find it, what can we say
upon the other part of the case, the construction with plural
attributives? It is this which forms the great peculiarity of
our question, it is this, upon which the chief stress of the
argument is laid for an allusion or implication in favour of the
doctrine of a Divine plurality, but upon this the writer was
silent!"
Mr. Belsham further says, that "Elohim is not limited, like
Jehovah, to express the Supreme Being alone." "For that
very reason, then, it became the more necessary to guard
against possible and probable abuse. As the word was in
ordinary use to designate the numerous false deities of the
nations, it was the more likely, and even unavoidable, that the
Hebrews would understand its perpetual occurrence in the
plural form, as the designation of their own God, to be an
express intimation that plurality in some sense belonged to
Him; while, from other infallible testimonies, they were abso-
lutely certain of his essential unity."
Once more, Mr. Belsham affirms that, "though Elohim is in
a plural form, it commonly expresses one object only."
But, after carefully examining the examples brought by Mr.
B. to support his assertion, we will only say with Dr. Pye
Smith, that they are all irrelevant.
To bring this review to an end, we remark, in the words of
Dr. Pye Smith, "We have thus endeavoured to present a faith-
ful view of the whole evidence on both sides of this celebrated
question. After the closest attention that I can give to all the
parts of the case, the impression on my mind is favourable to
the opinion that this peculiarity of idiom originated in a design
to intimate a plurality in the nature of the one God ; and that
thus, in connexion with other circumstances calculated to sug-
gest the same conception, it was intencled to excite and prepare
the minds of men for the more full declaration of this unsearch-
able mystery, which should in proper time be granted. This
supposition implies, of course, a divine direction in the origin,
or in the application of the term, and the intention which we
suppose was merely to intimate, not to give an absolute decla-
ration. Now, we know that the earlier dispensations of
revealed knowledge were constructed upon the plan of a course
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ARTICLES ON THE TRINITY. 205
of intimations, (as it were involucra,) with regard to a variety
of truths, the clear manifestation of which was reserved for
the brightness of the Gospel day. Under such a system, it
would be a necessary consequence that the design would be
perceived, and the interior meaning apprehended, in various
degrees, according to the piety, intelligence, and attention of
different persons; and, in all probability, the careless majority
would pay no attention at all to such subjects."
To this, we will only add the testimony of Gussetius, in his
Commeijitarii Linguae Ebraicae. "From these considerations it
follows, that the plural form of speech concerning God, is to
be taken strictly and in its full force, if we would comply with
the idiom of the Hebrew tongue ; and that therefore, it ought to
be acknowledged, that by this phraseology, plurality in Deity
is most distinctly and strongly affirmed." In the same con-
nexion, he also expresses himself in the following remarkable
words : "But you will say, this plurality is inconsistent with the
nature of God ; I ask, in return, how do you know that ? The
declaration of God, who knows, is of more weight than your
reasoning, who do not know. There are other causes, you
retort, of a plural form of speech. I answer, its proper and
natural cause is plurality in the things signified. It is from
this that the plural form of a noun usually arises ; nor could it
have been indicated in a manner more effectual than by this
description of phrase, at once elegant and consistent with use.
Let every humble learner, therefore, of the word of God, settle
in his mind, to receive, in sincerity and truth, whatever he
(God) may dictate."
See a long note on the subject, in Wardlaw's Socinian Con-
troversy, pp. 488, and note D, Gale's Court of the Gentiles, vol.
4, ch. 3, p. 237. Also, Amyraldus Probatio Trinitatis ex V. T.
in Wagenselii Telae Igneae Satanse, pp. 141, 165.
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ARTICLE X.
The Nature and Origin of the Pagan Doctrine of Triads,
OR A Trinity.
The fact of the existence of a doctrine of a trinity of
Supreme Gods, with more or less distinctness, in all the earlier
forms of religious belief, is now universally admitted.
The degree in which any resemblance is found to the chris-
tain doctrine varies with the proximity and clearness of the
traditions of a primitive theology.
It will be interesting to present an outline of these Triads
from the sources within our reach and chiefly from an elaborate
analysis included in a more general review some years since.
The Hindu Triad bears but little resemblance to the Scrip-
tural doctrine of the Trinity, although it has been made use of
by sceptical writers for the purpose of attempting to cast dis-
credit on Christianity. Still, it may seem strange that such a
doctrine as that of the Triad should have been conceived by
man; especially when to it is added the doctrine of Avatars,
or Incarnations, which are part of the functions peculiar to
Vishnu, the preserver, the second deity of the Hindu Triad.
And though the resemblance, in its mythological form, is
greatly warped and marred, yet it cannot but strike any inquir-
ing mind as very remarkable, that opinions so much above the
conceptions of mere reason, and bearing apparently so much
more resemblance to the doctrines of Christianity than did the
revelation given to the Jews, should have been held time imme-
morial by the Hindus. The surprise of the inquirer will cer-
tainly not be diminished, if he be led to ascertain that a similar
doctrine prevailed in the earliest ages of every people in the
world, whose national existence extends to a sufficiently remote
antiquity, and whose ancient records have been at all preserved.
A full elucidation of this ancient doctrine is not within either
our power or our limits to give ; but regarding it as the only key
by which the secrets of ancient mythology can be unlocked, —
regarding it as the lever by which all their delusions may be
subverted and overthrown, we request the attention of our
readers to so much of a disquisition concerning the recondite
mythology of the ancient heathens, as may be requisite for
enabling them to apprehend the bearing and force of our argu-
ment
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In the Hindu system of mythology the main elements are not
properly and strictly a Trinity in Unity, but a Monad produc-
ing a Triad, and then retiring farther from action, — even from
consciousness, — ^the Triads thenceforward remaining the deities
and rulers of the universe. They must also, have perceived
that this Triad was essentially of the character of materialism,
and conveyed a mythic personification of the producing, pre-
serving, and destroying powers of nature. Whether this mode
of attempting to explain the mystery of the universe was within
the reach of the unaided powers of human reason, we shall not
at present inquire; but, let us, at least, show that it was not
peculiar to the Hindus.
Partly from fragments of ancient records, and partly from
recent hieroglyphic discoveries, we are enabled distinctly to
perceive, that the Egyptians held the same doctrine of a Triad,
and that, too, in such a degree of conformity with the Hindu
system, as to show that they are essentially the same. The
Egyptian Monad, or fountain of deity, is named Amon-Ra, or
Eicton, — ^physically. Chaos, — ^and is identical with the Hindu
Brahm. Phtha is the creating power, — Kneph, the preserving
power, — and Khem, the destroying or reproducing power.
It is worthy of observation, however, that the Egyptians
arranged their Triad somewhat differently from the Hindus,
though the official attributes were the same, placing them thus,
— Kneph, Phtha and Khem, in conformity with their strictly
physical attributes, ether, light and heat. It must also, be
added, that the names of Egyptian gods, better known to classic
scholars, occupy the same positions, and cUims the same char-
acters, as those above mentioned ; — ^as Chronus, Osiris, Horus
and Typhon, the first being the Monad, the three latter the
Triad. Indeed, there may be distinctly traced among the
Egyptian gods three such Triads, as they may be termed, and
regarded respectively as celestial, terrestrial and infernal
deities.
The Phoenician mythology bears a very close resemblance to
that of the Egyptians, although in a modified form, indicating
a later period of formation or reception, when certain meta-
physical theories had begun to refine the simplicity of the
ancient, physical, or material creed. In this the Monad is
Chaos ; from the Chaos proceeds a dark windy Air, or Ether ;
from the embrace of these springs Pothos, or Love ; and from
these Metis, or Mut, Intellect or Counsel.
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With this the Hermetic and Orphic systems are closely con- ^
uected, and deserve attention as the intermediate link between ^
♦he Egyptian, and the later or classic Greek. The Monad is
here again Chaos, co-existent with which is Ether, sometimes
lermed Phanes. Thence spring Ericapaeus, Pothos, and Metis ;
or, as other Orphic fragments arrange and name them, Eri-
capaeus, Phanes or Apollo-Pythius, and Metis. The classic
Greek, it is well known, implies also, a Monad, producing a
'riad, — the monad being Chronos or Saturn, the triad Zeus,
Poseidon, or Neptune, and Pluto, manifestly a mythic mode of
representing the three imaginary elemental principles of air,
water, and darkness, or the unknown regions of nature.
The Syrian, Sidonian, and Tyrian, are nearly the same. In
them the monad is Baalshilishi or Beel, and the triad are Ether
Ulomus and Chosrus or Chronus, Pothos and Omichles, or
water, Ilus and Heracles, or Chromes.
The Chaldaean has not reached us in its primitive form,
except as may be gathered from what are termed the Chaldaean
Oracles of Zoroaster. The fundamental tenet of these oracles
is, that a Triad shines through the whole world, over which a
Monad rules. This triad is termed Father, Power, Intellect;
and one passage implies that it had been in the most ancient
times Air, Fire, and the Sun.
The Persian is, evidently, a refined, or perhaps we might say,
a partially reformed modification of the ancient Chaldaean.
According to it, the monad is Zeronane, or Time unbounded ;
the triad consists of Ormuzd, Hithras, and Ahriman, exactly
corresponding to the character and the arrangement of the
Hindu triad, — the creating, preserving, and destroying powers,
or the Good principle, the Mediator, and the Evil principle.
According to the Chinese, from Zao, the incorporeal reason,
sprung a duad, from which proceeded a triad, by whom all
things were created.
The simplest form of the Scandinavian mythology is, that
which names the moad Bor, and the triad Odin, Haemur, and
Lodur ; the powers respectively of Ether, Light, and Fire, or,
as applied to man, life, reason, and blood.
The Druids specified no monad, and theirs was entirely of a
metaphysical character, — Life, Knowledge, Power; from which
it may be inferred, that the Druid system is not nearly so
ancient as those already mentioned, and cannot belong to a
more remote antiquity than one subsequent to the metaphysical
refinement of the Pythagorian period.
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It deserves to be mentioned, also, that among the Peruvians
the same system of a monad producing a triad, formed the
ancient creed.
The monad they called Viracocha, or Pachacamac, (soul of
the world;) this primary being they regarded as s)rmbolized in
some measure by the Sun, who was, of course, the chief object
of their worship ; the triad they designated, Father-Sun ; Son-
Sun ; and Brother-Sun.
From this necessarily very brief and imperfect outline of the
most ancient systems of heathen mythology, we are irresistibly
led to the conclusion, that all the nations of primitive antiquity
worshipped a Triad of divine persons, — which Triad they
believed to have been in some manner inherent in, or to have
proceeded from, or to have been produced by, a Monad, who
was recognized as the supreme source of deity.
The most ancient aspect of this system, which is also, the
simplest, is purely of a material character, and is found in the
Hindu and Egyptian mythologies. In them the correspondence
is very close, —
Hindu, Monad, Brahm ; Triad, Vishnu, firahma, Shiva,
Egyptian, Monad, Amon-Ra; Triad, Kneph, Phthah, Khem,
Physical Ether, Fire,
nature. Chaos; Spirit, Light, or
or Air, Ocean.
The attributes respectively Preserving, Creating, Destroying,
are: power, power, power.
The colors sacred to these
deities corresponding to
their physical nature, are Blue, White, Red.
The Chaldaean ancient Triad
is also. Ether, Light, Fire.
These are, beyond all question the most ancient mythological
tenets of the most ancient of heathen nations ; and, therefore,
they present to us the nearest approach to the primitive opin-
ions of the post-diluvian patriarchs, or rather, let us say, the
first corruption of patriarchal religion.
Having thus begun to worship the elemental powers of
nature, the next corruption was easy, and indeed, inevitable,
namely, the worship of the heavenly bodies, and especially of
the sun, sometimes as the monad, sometimes as the first person
of the triad, the moon, and the earth, or the moon, and the
ocean. The worship of the moon, of the ocean, and of the
earth, as also, of the infernal or subterrene regions, were later
additions to the worship of the sun, as that luminary was held
to possess all the powers of the triad, creative, preserving, and
destructive, and reproductive. He is the Baal or sun-god, of
14— Vol. DC.
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the second corrupt system of heathen worship, which prevailed
very extensively among the nations of central and western
Asia ; and, when combined with, and modified by the Hermetic
and Orphic systems, (themselves partly derived from the Egyp-
tian,) formed the intermediate and connecting links between
the ancient system and the classic mythology of Greece and
Rome.
Let it, however, be carefully noted, that there were two other
systems of mythology prevalent among the ancients, both inti-
mately connected with the system we have been considering, —
one as a farther corruption, the other, as an attempt at refor-
mation, or at least, a sort of explanatory refinement. The most
ancient of these was the worship of deified human beings, lead-
ing directly to idolatry. The first and greatest of these hero-
gods occupies the position of the monads of the earlier system.
He is the sole king of the world. He is threatened with sc«ne
fearful calamity, from which he escapes by taking refuge in a
boat, a cavern, a coffer, or ark, the moon, or the hollow of a
lotus leaf. He finally surmounts the danger, re-organizes the
frame of nature, or becoming the parent of three sons, re-peo-
ples the world. In this system the worship of the moon, the
earth, the sea, the serpent, rainbow, and the dove, may be
found under various symbols, more or less obscure, and more
or less successfully combined with the more ancient (as we
think,) and simpler system of the monad and triad, — ^the chaos
and the elemental powers and attributes of nature. It is impos-
sible not to recognize in this a confused mythological represen-
tation of the events of the deluge, and the history of Noah
and his three sons, — ^together with a still more confused refer-
ence to the history of the fall, and of Adam and his three sons.
This, which we may term for the present, the patriarcho-idol-
atrous system, appears to have sprung up, as we shall have
occasion to show, shortly after that of the physical monad and
triad theory, which we may term the patriarcho-pantheistic
system. It may be possible to show, that these two systems
were opposed to each other, their respective adherents contend-
ing with the most deadly animosity, in the remotest antiquity,
— even in patriarchical times ; while it must be evident to all,
that their partial combination contributed to the formation of
those transition stages ending, as already stated, in classic
mythology.
What we have designated as an attempted reformation, or
sort of explanatory refinement of these ancient systems, had its
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origin in a much later period, and was of a metaphysical char-
acter. In it the monad is, The soul of the world. The triad
is: Spirit, or Love, or Power, or Intellect, Truth, Justice.
From this the Druid system. Life, Knowledge, Power, is evi-
dently derived, from which some approximation to the period
of its origin may be obtained, — ^as also, to the region whence it
sprung.
The Persian system, as given in the Zendavesta, bears a close
resemblance to this metaphysical system, with one peculiar
characteristic of its own, highly deserving of attention. In it
the monad is Time-unbounded, or eternity ; the triad, —
Ormuzd, Mithras, Ahriman,
or The or The or the
Gkx>d principle, Mediator, Evil principle.
In this system, it will be observed that there appears, if not
for the first time, at least more distinctly than in any of the
more ancient, the idea of the two opposing principles of Good
and Evil; and from this peculiarity men of less judgment than
learning have attempted to account for the introduction of the
Hebrew Scriptures of the same idea, in consequence of the
intercourse of the Jews with the Persians, during the period of
the captivity. We trust soon to prove, that the very opposite
was the truth, — ^and that the Persians actually received it from
the Jews.
Let us, briefly, recapitulate, for the purpose of presenting in
the most succinct and intelligible form, the conclusions to which
we have arrived. The most ancient system of heathen mythol-
ogy is, that which regards as the chief object of worship one
supreme source of all being, the universal self-existing monad,
of which chaos is the material symbol, or which is itself, chaos ;
and a triad proceeding from, or produced by, the monad, of
which air or ether, light, and fire, or sometimes the ocean, are
the material symbols. This speedily degenerated into the wor-
ship of the heavenly bodies themselves, and became a kind of
pantheistic materialism. Almost, if not entirely, contempo-
raneous with this, arose an opposing system, assuming as the
chief objects of worship, not the symbolized powers of ele-
mental nature, but the historic events and persons connected
with the creation and deluge ; thus endeavouring to avoid pan-
theism, but sinking into idolatry and hero worship. To trace
the subsequent contentions, and blendings, and modifications
of these systems, as the nations where they chiefly prevailed,
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212 ARTICLES ON THE TRINITY.
held hostile or friendly intercourse with each other, would be
to give a complete history of heathen mythology, — ^and, with
the key thus furnished, would be a task more of time than of
difficulty. The next great modification of these original mythic
systems was the metaphysical, which attempted to explain them
in conformity with certain mental and moral abstructions, or
rather ideas, derived partly from the contemplation of the
nature of the human mind itself, — ^thus endeavouring to make
the microcosm, or little world of man, the known element by
which, reasoning analogically, they might explain the system of
the universe.
We need not waste space in showing that the metaphysical
system led inevitably to pantheism, if not to atheism, — extremes
meeting in this as in all other cases, and every false system
tending ultimately to destroy itself ; and we merely suggest the
idea, in passing, as we may have occasion to revert to it here-
after. But, having now arrived by an analytic process at the
very essence of all heathen mythology, we must next attempt
to point out its origin and progress, so far as our limits will
permit, and to the extent required for the object we have in
view.
We need not hesitate to say that the Bible must be our chief
guide in the investigation which we are now commencing ; but,
at the same time, we shall produce such a mass of corroborat-
ing facts, dates, and arguments, as shall, we trust, convince
every impartial inquirer, that it is not a mere h)rpothesis he is
tracing, but the actual vestiges of long-unnoticed truth. Every
person will admit that Noah and his sons were in possession of
the whole amount of religious truths which had, at that time,
been communicated to man. The history of the creation and
the fall, would, necessarily form the basis of all true knowledge,
both respecting the character and the works of God, and
respecting the relation subsisting between God and man,
together with those laws given to man for the regulation of his
belief and his conduct. An outline of these truths, sacred and
historical, is given in the first five chapters of the book of
Genesis. The fundamental truths there stated, are, first, those
which regard God ; and then those which describe the creation.
The sublime idea of one God, the creator of the heaven and the
earth, is there revealed in the clear simplicity of its own unap-
proachable greatness; yet even in that, the farther idea of a
plurality of powers in the Godhead, is suggested by the use of
the plural noun Elohim. The next idea, is that of the elements
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ARTICLES ON THE TRINITY. 213
of nature, created at first in a chaotic state, while the vivifying
Spirit of God brooded upon the liquid and formless mass. It
must be evident to every thinking person, that in the perversion
of these two distinct doctrines, and their combination, origi-
nated the heathen tenet of Brahm, Amun-Ra, the Chaos, and
the Chaos, embracing the Ether, which appears as the monad
of the respective systems of the most ancient nations ; the sub-
lime Scriptural doctrine of the Eternal unity of beings in
PLURALITY OF PERSONS, possessed of cvcry possible attribute in
infinite perfection, being lost in the dim notion of a chaotic
monad, devoid of all attributes, mental and moral, and existing
only as a crude mass whence the universe might be constructed.
The three next creative stages, in which the creation of light,
the firmament of the heavens, and the separation of sea and
land, and consequent production of vegetation, are related,
seem also, to have given rise to the primitive triad, the ele-
mental powers of nature, Light, — ^the Heavens or the Air, —
and Fire or Ocean. In this, it may be observed, the Hindu
system follows exactly the course of the days of creation,
Brahma being the elemental light, Vishnu, the heavens, and
Shiva, fire or ocean, the life-producer, destroyer, and re-pro-
ducer ; while the Egyptian transposes the two former of these
powers, arranging them thus, Kneph, the heavens, Phthah,
light, and Khem, fire or ocean. From this it ought to be
inferred, that the Hindu system was somewhat more ancient
than that of Egypt.
The three next stages of creation, together with the first
great event in the history of man, appear to have been also
seized upon by the mythologists of ancient times for the pur-
pose of constructing a second system of a monad presiding
over, or appearing in, a triad. In the Bible these three stages
are, the creation of the sun and the moon, to be the measures
of time, "for signs and for seasons," as well as lights in the
firmament, — ^animal life, — and man ; to which may be added the
first great event in the history of man, the temptation by the
serpent and the Fall. Upon this basis the mythologists have
erected the system of a second monad, Chronus, or Sev, with
the attribute Time, and the material symbol, the Sun; and a
second triad, Osiris, Horus, and Typhon, among the Egyptians,
with the attributes Life, the Good-principle, and the Evil-prin-
ciple. With this the Persian, as reformed by Zoroaster at a
much later period, almost exactly corresponds; as the monad
Zerotmne, or Time-unbounded, symbolized by the sun, and
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sometimes called also, Mithras, and the triad Ormuzd, or
Oromasdes, the good-principle, Mithras, the mediator or pre-
server, and Ahriman, or Arimanius, the evil principle. How
much information was communicated to Adam and to Noah
respecting the future Deliverer, the promised seed of the
woman and the enemy of the serpent, we cannot know; but
that they were acquainted with the doctrine of His divine
nature and incarnation, we do not doubt; whence arose the
Indian doctrine of Avatars, or Incarnation of Vishnu, the sec-
ond person of their triad; and also, the doctrine of the good
and evil principles of the Persian system.
Thus it appears, that the most ancient systems of heathen
mythology arose from either the voluntary perversion, or igno-
rant misunderstanding and misapplication of the true history
of the creation, as known traditionally to the patriarchs, and
subsequently again revealed in its original purity to Moses.
The opposite great corruption of patriarchal religion, as has
been already stated, consisted in the worship of the first patri-
archal family, which also, being composed of a father and his
three sons, retained the idea, to a certain extent, of a monad
producing a triad, and tended to confirm and perpetuate that
primitive mythic system, even while introducing absolute idol-
atry. But, here let us remark, that although we are persuaded
the above is the true origin of the heathen triad, as it appears
in the most ancient mythological systems, we are far from
holding that the true idea of a Trinity in Unity was unknown to
the patriarchs. On the contrary, we fully believe that it was ;
and that a vain attempt to explain it, by the use of material
symbols, in such a manner as to render it intelligible to the
human mind, was the great cause of its corruption and abuse.
And this is in exact conformity with all that experience, phi-
losophy, and revelation teach us respecting the characteristic
tendencies of man. Experience tells us, that men are almost
irreclaimably prone to materialism, — few, very few, ever being
able or willing to rise above the regions of the senses, and of
mere physical existences. Philosophy tells us, that this is
inevitable, in consequence of the continual and urgent demands
made by our sensuous frames under the pressure of physical
necessities, rendering the culture of our mental faculties not
only more difficult than that of our physical, but even of com-
paratively inferior moment. And revelation informs us why
these things are so, — whence the difficulty arose, and in what it
chiefly consists. It tells us of the fall of man, and the conse-
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ARTICLES ON THE TRINITY. 216
quent loss of that spiritual faculty by which alone spiritual
things can be adequately discovered. Hence it was, that the
spiritual truths which Noah had to communicate to his descend-
ants, were not, and could not be, by them spiritually received,
except where any of them were favoured by express spiritual
enlightenment; and, therefore, inevitably sunk during trans-
mission into these forms of materialism which constitute the
very essence of ancient heathen mythology. It thus appears,
that the origin of all false systems of religion consists in the
materializing perversion of the great doctrine of the unity of
God. All mythology, therefore, and in particular, Hinduism,
its most fully elaborated system, ought to be regarded as a
complete demonstration, that as man cannot "by searching find
out God," neither can he, when God has revealed himself retain
the knowledge of him, without the constant indwelling aid of
the Holy Spirit. Nor is this demonstration of less than the
utmost importance even to christians. Even with the Bible in
our hands, we are perpetually liable to entertain such notions
of the infinite Jehovah as tend to represent him as "altogether
such an one as ourselves." And this arises from the very
same cause. Spiritual truths cannot enter into the depths of
the mind and heart, however they may seem to be speculatively
believed or admitted, except a man be spiritually taught; nor
be retained, except by the constant internal operation of the
same divine agent. Fallen man is the slave of his senses, —
strives to reduce all infinite truths to finite forms, — in the sign
petrifies and kills the thing signified, — and perverts the patri-
archal into the heathen, the christian into the Popish, and both
into infidelity.
Lest, however, our readers should consider this view as of a
nature too hypothetical to command implicit assent, we shall
trace it historically, by means of some very ancient fragments
that have been transmitted to us from different sources, and
through the lapse of many ages ; and which have been put into
a form accessible to all by the laborious researches of Mr. Cory,
in his invaluable work, 'Ancient Fragments,' to which, and to
his more recent *M)rthological inquiry into the Recondite The-
ology of the Heathen,' we take this opportunity of acknowledg-
ing ourselves greatly indebted.
There are two great events mentioned in the Bible, — the
dividing of the earth among the descendants of Noah, — ^and the
dispersion of the builders of Babel, — the dates of which, if
they could be exactly ascertained, would serve to fix the chro-
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216 ARTICLES ON THE TRINITY.
nology of all ancient history. Not wishing to frame any
h)rpothesis of our own, where that can be avoided, we may
assume the date of Peleg's birth as that of the earth's divisions
which is commonly stated as the year 2247 B. C. The close
approximation to this date which is obtained from the most
authentic annals of the chief nations of antiquity is very
remarkable. Our space will not permit us to cite the authori-
ties on which the following dates are given, but our readers
may rely upon the utmost care having been taken in their com-
pilation. The different eras of the origin of nations are those
of the Chaldaean, 2233; the Chinese, 2207; the Indian, 2204;
the Egyptian, 2188 ; and the Assyrian, 2185, B. C. Of these,
the Chaldaean is the most ancient, and the best authenticated, as
was to have been expected from the fact that Babylon was the
seat of the first monarchy. The approximation is, at any rate,
close enough to show the general truth of the whole, and the
agreement between the Bible and the most ancient historic
records.
From the account given in the Bible of the building of Babel,
and the dispersion of those who were engaged in it, we may
infer that Nimrod was the leader of a large body of men who
had rebelled against the authority of the great patriarch Noah,
and, in all probability, at the same time had introduced a cor-
ruption of the patriarchal religion.
Now, it is very remarkable, that in some ancient fragments
preserved by Epiphanius, Cedrenus, and in the Paschal Chron-
icle, it is stated that the first form of religion was called Bar-
barism, which is said to have prevailed from Adam to Noah, —
and which, therefore, must be the patriarchal form. The sec-
ond is termed "Scuthism, which prevailed from the days of
Noah, and thence downwards to the building of the tower of
Babylon." This we believe to have been the gradual material-
izing process through which the patriarchal tenets passed, till
by Nimrod, or perhaps his father, Cush, they were formed into
the earliest monad and triad system already explained. The
third is called Hellenism, or lonism, which "originated in the
days of Serug, with the introduction of idolatry. The Egyp-
tians, and Babylonians, and Phrygians, and Phoenicians, were
the first propagators of this superstition of making images, and
of the mysteries." This second corruption is manifestly that
which has been already described, as the worship of the
Noachian family, which we have pointed out as the origin of
absolute idolatry, and yet retaining somewhat of the original
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monad and triad system. But, it is remarkable that this Ion-
ism, the second corruption of patriarchal religion is said to have
been begun by Serug; — we are also told in the Bible that Nahor
and Terah, the immediate ancestors of Abraham, were wor-
shippers of idols; — ^and ancient history informs us that the
Dove (lonah,) was the standard of the Assyrians. From all
these we think the conclusion is inevitable, that Scuthism, and
the mythic system of the elemental monad and triad, were
identical, and that this was the first corruption of the patriarchal
religion, and prevailed chiefly in the Hametic and Japhetian
races of mankind: and also, that lonism, or Hellenism, (the
worship of the Dove, and of the Arkite or Noachim family,
combined with the worship of fire, Elain, whence the term
Hellenism,) was the second corruption, and was almost pecu-
liar to the Shemitic race, of which the Assyrian was the chief
nation, as the Egyptian and the Hindu were all the Hametic
and the Japhetian races.
Even the dates of these corruptions may be very nearly ascer-
tained. The foundation of the Babylonian monarchy by Nim-
rod, 2233 B. C, may be assumed as the origin of Scuthism, at
least in its completed form. The seras of China, 2207, and of
India, 2204, would seem to indicate that these nations had
followed the direction of Noah, and gone to their respective
territories without delay, and before any further corruption of
religion had taken place. In them accordingly, we find the
system of Scuthism in its greatest simplicity. The birth of
Serug, and the aera of the Assyrian monarchy are almost
exactly s)mchronous, and both are connected with the second
corruption, lonism, the date of which, therefore, we may
assume to be 2185 B. C, or 48 years subsequent to the Scuthic
heresy. It can scarcely be doubted that wars would very
speedily ensue between the adherents of these hostile creeds, if,
indeed, the very building of Babel itself was not the first act of
hostility directed by the Scuthic leader, Nimrod, against the
Patriarchs ; and in this we might find the true history of what
is known in classic mythology as "the war of the Titans,"
waged against Chronus, or Noah, and his sons. The exact
date of this event cannot, however, be fixed, except that it
probably occurred between the periods of the building of Babel
and the foundation of the Assyrian empire, within a range of
48 years.
The first Chaldaean, or rather Babylonian dynasty, founded
by Nimrod, is stated by Syncellus to have lasted 225 years, and
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to have been succeeded by an Arabian dynasty. The designa-
tion, Arabian, is manifestly erroneous, as there could have been
no such nation at that time in existence. The overthrowers of
the Nimrodean dynasty were more probably Assyrians, and to
this war the classic fable of "the war of the giants" may most
likely refer. Abydenus places Ninus, the founder of the
Assyrian empire, sixth in descent from Belus, its nominal
founder, and within eight years of the assumed Arabian
dynasty of Babylon. This seems to confirm the conjecture
that the new dynasty was, indeed, Assyrian in its origin, though
Babylon may have been governed by satraps, while Nineveh
remained the seat of empire. But what is most deserving of
notice is, that this change of dynasty in Babylon, by the over-
throw of Nimrod's successors, occurred in the year 2008 B. C. ;
and that the invasion of Egypt by the Hyksos occurred in 2002,
as has been ascertained from the monuments.
The Egyptian records respecting the Hyksos are sufficiently
confused, still we may learn from them that the invaders
assailed them from the eastern shores of the Red Sea, — ^that
they were hostile to image worship, and were in truth, wor-
shippers of the sun, or of fire. In these respects they com-
pletely harmonize with the characteristics of the expelled fol-
lowers of Nimrod, whose Scuthism had by this time, declined
into Zabaism, or the worship of the heavenly bodies, and espe-
cially the sun, and his symol, fire.
The period of six years from their expulsion out of Babylon
till their arrival in Egypt, is not too much for them to have
expended in traveling through Arabia, or rather round it, fol-
lowing the course of the sea-coast till they turned the point of
the Red Sea, and seized upon the fertile regions of the Delta.
It may be added, that this expulsion of the first Babylonian
dynasty s)mchronizes very nearly also, with the Hindu aera of
the first Buddha, who introduced a more refined materialism
into India, hostile to their original system, and leading to infi-
delity. This also agrees with the Egyptian accusation against
the Hyksos, that they were "contemners of the gods."
We have thus obtained somewhat of an historical account of
the rise and progress of the different perversions and corrup-
tions of the patriarchal religion, with a^^series of dates which
are at least, a close approximation to the truth ; by the use of
which we are persuaded that it is perfectly possible to lay hold
on any system of heathen mythology, and trace it to its origin
in the corruption and misconception of some still more ancient
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AKTICLES ON THE TRINITY. 219
and divinely revealed truth ; by seizing upon which, and revers-
ing the process, correcting the m)rthic legend at every step, the
whole may be exploded, and the true system of divinely
revealed religion established upon its ruins. The pure, patri-
archal religion, as held by Noah, was corrupted into Scuthism,
or the m)rthic theory of a monad producing a triad, themselves
merely the elemental powers of the material imiverse, by Cush,
or Nimrod, about 2233 B. C. This system was embraced
chiefly by the Hametic and Japhetian races ; the Hametic how-
ever, sinking towards a grosser materialism, and to idolatry,
while the Japhetian pursued a more intellectual process, hover-
ing between pantheism, or infidelity, and the worship of the
sun, or of fire. The Shemetic race adopted a diflferent perver-
sion of patriarchal religion, termed lonism, the characteristic
tendency of which was hero worship, (at first that of the
Noachian family,) and idolatry; the date of which cannot be
later than 2186 B. C. The expulsion of the first Babylonian
dyiiasty by the Assyrians caused an infusion of the purest
Scuthism into Egypt with the Hyksos, and into India, where it
was known as the earliest appearance of Buddhism. All the
corruptions of the patriarchal, the true revealed religion, were
thus thrown into such juxtaposition with each other, as to pro-
duce a universal idolatry, of which the forms were considerably
different, but the leading tenets the same, and all having for
their basis a confused notion of a monad producing a triad.
We have shown abundant proof of the universal belief in the
doctrine of a Trinity, or at least of a Triad, with some obscure
notions of an Avatar or Incarnation, among the Gentile nations,
from the earliest times, long previous to the aera of the Mosaic
dispensation, and therefore not derived from that source; this
can be accotmted for only by the supposition, that this doctrine,
together with that of the Incarnation, formed the chief tenets
of the ancient patriarchal religion, held and taught while man-
kind constituted but one family, or one conmiunity, and carried
with the various branches as they separated from the parent
stem. But we have traced, also, the very early corruptions of
patriarchal religion, till it became wholly obscured by mythic
fables, or perverted into gross idolatry. Let it be noted, that
as successive migrations took place, and tribes wandered to a
distance from the chief seat of the nation, they necessarily sunk
into greater degrees of barbarism, and their religion became
more and more corrupt. The simplest and purest forms, there-
fore, are to be found in the central seats of each main branch
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220 ARTICLES ON THE TRINITY.
of the human family in Persia, India, and Egypt. When these
simplest forms are found in remote countries, the inference is,
either that a considerable settlement must have taken place
from the central seat, the latter opinion being rendered abso*
lutely certain when the simpler tenets of antiquity are found to
be superinduced upon a more degenerate system.
By attending to this view, much light would be thrown both
upon the religious history of man, and upon the migrations of
various races. Let it also be marked, that when the patriarchal
religion had been thus corrupted, and the allwise God was
pleased to communicate a new revelation to man, while the first
chapters of the book of Genesis contained a re-statement of the
history of the creation, as it had been known to the patriarchs,
the law did not expressly contain a re-statement of the doctrine
of the Trinity. This essential doctrine was, indeed, contained
in the Mosaic dispensation, and the successive revelations
which God made to his chosen people ; but it was so concealed
under types, and symbols, and in predictions, that the spirit-
ually enlightened alone discerned it, and thus it was effectually
preserved from being again corrupted by the materializing proc-
ess natural to the darkened mind of fallen man. The sublime
doctrine of the Unity of the only living and true God was thus
maintained, the Jews kept from lapsing into idolatry, and the
false worship of heathen nations kept in check, while reforming
influences were from time to time infused into the heart and
mind of the world, preparatory for the full and clear manifes-
tation of Divine truth in the pure system of Christianity, so far
as to the weak and finite mind of man the infinitely mysterious,
yet infinitely true doctrine of Trinity in Unity and Unity
IN Trinity, can be manifested.
The names under which the Hyksos or Shepherd-King
Djmasty in Egypt, says Mr. Poole, (Horae Aegyptiacae, pp. 204
and 206,) "as found on the monuments of Egypt, worshipped
the sun, are 'Aten-ra,' or the solar disk, that is, the visible sun ;
'Muce-ra,' the brightness, or rays, of the sun; and 'Ra,' the
power supposed to reside in the sun. We find the names of
their God enclosed in two royal rings, shewing that they
ascribed to him a regal character. The names thus enclosed
read *Ra* of the two solar abodes, who rejoices in the solar
abode in his name Muce-ra, who is in Aten-ra."
Zoroaster and his followers (I do not mean those holding
the opinions of the Zend-Avesta,) generally speak of but one
deity, though it is evident that they worshipped a triad or triads.
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just as the sculptures of the sun-worshippers in Egypt uni-
formly represented but one object of adoration, although that
people, also, evidently worshipped a kind of triad. It appears
to me from the different names given to the god of the sun-
worshippers that they adored one god whom they supposed to
be resident in the sun, and operating through its rays, and yet
that they worshipped this god through the medium of the sun
and its rays. These evidently correspond to the fire, the stm,
or light, and the Ether of the Zoroastrian triad originating from
a monad. The only one of these correspondences that appears
at first sight strained, is that of Ether in the Zoroastrian triad,
with the god supposed to reside in the sun by the sun-worship-
pers in Egypt ; but the objection is removed when we remember
that the Ether of Zoroaster corresponds to the soul or spirit of
the universe of some of the ancient theologists and some of the
philosophers. How interesting is it to see in the earliest monu-
ments of Asiatic nations of which the date is proved, the first
records of that religion, which so widely prevailed in Asia, for
so many ages, and which is not yet extinct.*
"Nothing, perhaps," says Mr. Cory, in his very learned work,
(Ancient Fragments, page 354,) "is more uniformly insisted
on among the heathens, than that their Trinity was a Triad
Subordinate to a Monad; which Monad was clearly one of
those two independent principles, which were ccmceived to have
existed before the formation of the world, and was the Etherial
Intellectual principle of the Universe, which was in a manner
superseded by the Triad. The Triad is likewise maintained to
be Phanes or Eros, the Sun, the Soul and Ruler of the World.
To ascertain the person of this triad, then, I shall merely
place the most ancient speculations upon the subject under one
another ; but at the same time I would observe, that it is one of
those questions, which, for want of sufficient evidence, is inca-
pable of being brought to the test of absolute demonstration.
From the different Orphic fragments we find that the Orphic
Trinity consisted of
Metis, Phanes, or Eros, Ericapaetis.
Which are interpreted.
Will or Light or Life or
Cotmsel, LoTe, Life giTer.
From Acusilaus,
Metis, Eros, Ether.
♦See Voltaire's Analysis of the Platonic Trinity in Key's Lectures on
Divinity, yoU i., pp. 488, 2 vol., ed. W.
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222 ARTICLES ON THE TRINITY.
From Hesiod according to Damascius,
Earth, Eros, TarUrua.
From Pherecydes Syrius,
Fire, Water, Spirit or Air.
From the Sidonians,
Cronus, Love, Cloudy Darknesi
From the Phoenicians,
Ulomus, Chusorus, The Egg.
From the Chaldaean and Persian Oracles of Zoroaster,
Fire, Sun, Ether.
Fire, Light, Ether.
From the later Platonists,
Power, Intellect, Father.
Power, Intellect, Soul or Spirit.
By the ancient Theologists, according to Macrobius, the Sun
was invoked in the Mysteries as
Power of Light of Spirit of
the world, the world, the world.
To which may, perhaps, be added from Sanchoniatho the three
sons of Genus,
Fire, Light, Flame.
By omitting the earth, water, and other materials, which in
the formation of the world, are elsewhere disposed of, and
passing over the refinements of the Pythagoreans, who some-
times even deviated so far as to place the {rdyaOov) first cause,
as the Monad, and the three concauses as the Triad, I think we
may find in the above enumeration sufficient groimd for main-
taining the opinion that the persons of the Trinity of the Gen-
tiles, viewed under a physical aspect, were regarded as the Fire,
the Light, and the Spirit or Air, of the Etherial fluid substance
of the heavens, which in a Metaphysical aspect were held to be
no other than the Power or Will, the Intellect or Reason, and
the Spirit or Affections of the Soul of the World ; accordingly,
as the prior Monad was contemplated in its Etherial or Intel-
lectual substance. * * *
* * * The numerous passages in the Scriptures in which the
Persons of the christian Trinity are shadowed forth by the
same natural and mental powers which I suppose to constitute
the original triad of the Gentiles, are too numerous to require
to be specifically referred to. The Father is continually typi-
fied as a Fire accepting the sacrifices, consuming and punishing
the guilty, as the Lord of all power and might, to whom all
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ARTICLES ON THE TRINITY. 223
prayers are commonly addressed; — ^the Son, as Light, as a
Mediator, and a Teacher, enlightening the understanding,
addressing himself more particularly to the Intellect, pointing
out the distinctions between good and evil; — ^the Spirit, as
Spirit or Air, a mighty rushing wind, opening upon the Affec-
tions, Feelings, or Emotions. We are commanded by the
christian faith to look to the Son for knowledge, to obey his
instructions, and to accept the conditions of salvation he has
offered, — ^to the Spirit, for grace to influence us in all our feel-
ings, wishes and intentions; — and to the Father, our prayers
are to be directed for the power to act.
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ARTICLE XI.
Testimony of the Early Fathers of the Doctrine of
THE Trinity.
We have assumed, in our whole discussion, the truth, the
Divine inspiration, and the authority of the sacred Scriptures.
From this it follows that the teaching of Scripture, in all ques-
tions of doctrine, when clearly ascertained, is the infallible rule
and judge of what is to be believed as true.
Widely different interpretations, however, have been and are
put, upon various passages of Scripture. It is therefore neces-
sary, while every man must, for himself, search the Scriptures,
and be fully persuaded in his own mind, that he should avail
himself of all proper assistance in confirming himself in the
correctness of his conclusions. This assistance is to be found,
in the most eminent manner, in the promised influences of that
Holy Spirit, who alone can infallibly guide into all truth Next
to this, however, is the confirmation given to our opinions by
the judgment of others, whose ability and character render
them capable judges of the true meaning of the sacred Scrip-
tures.
Now, among those who must be regarded as, beyond contro-
versy, most eminently capable of knowing what our Lord and
his apostles really taught, orally, and in writing, the christians
who lived contemporaneously and immediately after them,
must be enrolled. If, therefore, we can ascertain those views
which were held by the primitive church, on the subject of the
Trinity, we have the highest assurance that these must have
been delivered by Christ and his apostles, and must contain the
real doctrine of the Holy Scriptures. And if we find that those
views are not those of the Unitarians, but are, in all that is
essential, those of Trinitarians, then we may safely conclude
that the Trinitarian, and not the Unitarian doctrine, is that
taught in the word of God. In a very important sense, Tertul-
lian's declaration is correct, as it regards christian doctrine:
"Whatever is first, is true, — ^whatever is later, is adulterate."
And the rule of Vincentius will apply, that whatever christian
doctrine was held by all, every where in the first age of
Christianity, must be true. The question is not one regarding
the opinions of the early christians, but as to the simple fact of
their holding certain opinions because they believed them to be
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ARTICLES ON THE TRINITY. 225
those taught in the word of God, and by Christ and his apostles.
Christianity being undoubtedly a revelation from God, and this
revelation being now contained in the sacred writings, what
views on the subject of the Trinity did the primitive christians
consider to be enforced in those writings, and to have been
taught by Christ and his inspired apostles ? We appeal to the
primitive christians therefore, not as judges, but simply as
credible and fully qualified witnesses of what was held and
believed in the churches in their day, as the undoubted doctrine
of Christianity. We do not, therefore, constitute them either
judges or interpreters of the faith ; but most reliable witnesses
of facts, and most capable translators of language, which, to
many of them, was vernacular, who were also most likely to
know the views and opinions of the inspired penmen.
At the period of the Reformation, as we shall afterwards
prove, the doctrine of the Trinity was every where and by all
the reformed churches, adopted as the undoubted teaching of
Scripture, and as of primary and fimdamental importance.
This was done while the same judgment was delivered by the
Romish church, from whose tenets and practices they would
naturally have been disposed to recede, as far as Scripture
warranted. Such also, was the doctrine held by the churches
of Rome, of Britain, of the Greek and Oriental churches, with
a very partial exception, and that under the pressure of very
severe persecutions, up to the time of the Council of Nice, A.
D. 325. To constitute this general council, or assembly of the
representatives of the christian world, more than 300* were
present.
These ministers were representatives of the various churches
of Spain, Italy, Egypt, the Thebais, Libya, Palestine, Phcenica,
Ccelo- Syria, Lydia, Phrygia, Psididi, Lycia, Pamphylia, the
Greek Islands, Caria, Isauria, Cyprus, Bithynia, Europa, Dacia,
Mysia, Macedonia, Achaia, Thessaly, Calabria, Africa, Dar-
dania, Dalmatia, Pannonia, the Gauls, Gothia, Bosphorus. It
is thus made certain, as a matter of fact, that the Trinitarian
doctrine was held by nearly all the clergy, when the controversy
first began. Alexander mentions only three bishops, five pres-
byters, and six deacons, who supported the Arian heresy : and
without supposing these persons to be actuated by improper
motives, (a suspicion, which is more than insinuated against
some of them,) it is only reasonable to decide, that the senti-
*dl8 or 320, besides, as Eusebius says, "an infinite number" of other
clergy and officers.
16— VoL IX.
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226 ARTICLES ON THE TRINITY.
ments of so small a minority are not to be weighed against the
deliberate declaration of the whole catholic church.
The creed adopted by this council was as follows :
We believe in one God, the Father Almighty, maker of all
things visible and invisible : And in one Lord Jesus Christ, the
Son of God, begotten, only-begotten from the Father, that is,
from the substance of the Father ; God from God, Light from
Light, true God from true God, begotten, not created ; consub-
stantial with the Father : through whom were all things made,
both things in heaven and things in earth ; who, on account of
us men, and of our salvation, descended, and became incarnate,
and was made man : suffered, was buried, and rose again on the
third day: ascended into the heavens: is coming to judge the
quick and the dead.
We believe also in the Holy Ghost.
But those who say there was a time when the Son existed
not, and that he existed not before he was begotten, and that
he was made out of things which are not, or who say that he
was from any person or substance, or who teach that the Son
of God was created, or was vertible, or was mutable ; these per-
sons the apostolic and catholic church anathematizes.
This council was called on account of the views of the Trin-
ity broached by Arius, a presb)rter of Alexandria, which denied
the absolute consubstantiality, coequality, and divinity of
Father, Son and Holy Ghost, though he admitted the person-
ality and divine nature of each.*
The creed thus adopted was declared by these various repre-
sentatives of churches in Asia, Africa and Europe, to be that
which had invariably been the doctrine of the Catholic Church,
from the very age, and by the very teaching of the Apostles
themselves.
In his historical epistle to his own church of Cesarea, Euse-
bius unequivocally states, that the Nicene Fathers avowedly
proceeded in their definition of soimd christian doctrine, on this
principle : "As," says he, "we have received from the Bishops,
our predecessors, both in our first catechumenical instruction,
and, afterwards, at the time of our baptism; and as we have
learned from the Holy Scriptures ; and as, both in our Presby-
terate, and in our Episcopate itself, we have both believed and
taught, this also, now believing, we expound to your faith."*
*Eusebius introduced a creed, or confession of faith, to the Council
assembled at Nice. The creed is as follows :
"I believe in one God, the Father Almighty, the Maker of all things
visible and invisible, and in one Lord Jesus Christ, the Word of God, God
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ARTICLES ON THE TRINITY. 827
Concerning which things, we firmly pronounce, anathematizing
every godless heresy, both that they thus are ; and that we thus
think ; and, again, that we have always thus thought ; and yet,
additionally, that we will insist upon this faith, even until death.
Furthermore, in the presence of God Almighty, and our Lord
Jesus Christ, we testify, that ever since we knew ourselves, we
have always, from our heart and from our soul, thus thought,
respecting these matters ; and that we now think the same ; and
that we speak truly. For, by sure demonstrations, we are able
to show, and to persuade you, that in times past also, we thus
believed and preached. This faith, accordingly, having been
by us expounded, there was no room for contradiction."
Hence, the Nicene fathers alleged, as a notorious fact, that
they propounded no doctrine, save what they themselves had
learned in the course of their catechumenical institution ; save
what had been handed down to them from their predecessors ;
save what they had always taught to their several flocks during
the tmes of their Presbyterate and their Episcopate. Into the
more ancient creed, the single word consubstantial they
acknowledge themselves to have introduced: and this addition
they avowedly and openly made, for the purpose of effectually
meeting the endless subterfuges of the Arians.
But, though the precise word consubstantial might not
hitherto have appeared in any symbol formally adopted by the
whole Catholic church, the doctrine set forth in that word was
of God, Lifirht of Light, Life of Life, the only begotten Son, the first born
of every creature, begotten of God the Father before all the worlds: by
whom all things were made; who, for our salvation, was incarnate, and
lived among men, and suffered and rose again the third day, and returned
to the Father, and will come again in glory to judge the quick and dead.
I believe also in one Holy Ghost, believing that each of these has a being
and existence, the Father really the Father, the Son really the Son, and
the Holy Ghost really the Holy Ghost. As our Lord, when he sent his
disciples to preach, said. Go and teach all nations, baptizing them in the
name of the Father, and of the Son, and the Holy Ghost: concerning
whom I affirm, that I hold and think in this manner, and that / long ago
held thus, and shall hold so until death, and perish in this faith, anathe-
matizing every impious heresy. I declare in the presence of Almighty
God, and our Lord Jesus Christ, that I have held all these sentiments from
my heart and soul, from the time that I know myself; and that I now
think and express them sincerely, being able to show by demonstration,
and to persuade you, that my belief was thus, and my preaching likewise,
in time past."
Eusebius was bom about the year 270, so that a creed which he recited
at his baptism would carry us back to at least ten years before the end of
the third century; and though we are not bound to suppose that this
creed was actually recited, word for word, bv Eusebius, at the time of his
baptism, we must at least believe that the doctrines contained in it were
in accordance with those which every catechumen was expected to possess,
at the end of the third century. The words of Eusebius might allow us
to refer to a still earlier period.
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228 ARTICLES ON THE TRINITY.
distinctly propounded in the older universally recognized sym-
bols. Accordingly, they themselves adduced one of those
ancient symbols, as containing the theological system handed
down to them from their predecessors.
Their assertion, as expressed in their own precise words,
runs in manner following: "This is the apostolic and blameless
faith of the church; which faith, ultimately derived from the
Lord himself, through the apostles, and handed down from our
forefathers to their predecessors, the church religiously pre-
serves and maintains the same, both now and forever : inasmuch
as the Lord said to the disciples — Go and teach all nations, bap-
tizing them in the name of the Father, and of the Son, and of
the Holy Ghost."*
Thus, says Mr. Faber, in two several passages, we have the
attestation of full three hundred responsible individuals, col-
lected out of all parts of the world, little more than three cen-
turies after the christian era, and little more than two centuries
after the death of the apostle John, to a naked historical fact :
the fact, namely, that the doctrines maintained in the first coun-
cil of Nice, were the doctrines which they themselves had
always taught, which, in the course of their catechumenical
institution they had learned from predecessors, which they had
openly professed at the time of their baptism, which, in the
several lines of their respective churches, had invariably been
handed from one spiritual generation to another, which had
been received on the authority of the apostles, and which the
apostles had ultimately derived from the Lord himself.
How more than three htmdred liien could have ventured to
hazard such an assertion, unless the facts affirmed were almost
universally admitted, and how otherwise such an assertion
could have completely escaped contradiction, may be deemed
extraordinary, and indeed impossible. It must, therefore, be
regarded an established fact, that the Trinitarian doctrine was
held by nearly all the churches, when the controversy respecting
it first began. Alexander mentions only three bishops, five
presbyters, and six deacons, who supported Arius in his heresy ;
and without supposing these persons to have been actuated by
improper motives, (a suspicion which is more than insinuated
against some of them,) it is only reasonable to decide, that the
sentiments of so small a minority are not to be weighed against
the deliberate declaration of the whole catholic church.
*Gelas. C/ric. Hist. Council Nic prim, lib. ii., c. 23. Labb. Council,
▼ol, ii., p. 224.
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This creed, it will also be remembered, was adopted after a
long and careful inquiry and discussion. "All things," said the
Emperor Constantine, in his circular epistle to the churches,
"obtained a suitable examination."* He makes the same asser-
tion in his particular epistle to the Church of Alexandria. "All
things which might seem to give any handle for dispute or dis-
sention, were argued and accurately examined."! On this
assertion of the Emperor, the remark of the historian Socrates
runs as follows: "Constantine, indeed, wrote these things to
the people of Alexandria, signifying that the definition of the
faith was made, not lightly, nor at pure hazard ; but they laid it
down with much inquiry and examination ; and not that some
things were mentioned, while other things were suppressed ; but
that all things were agitated, whatsoever were meet to be
spoken for the establishment of the dogma ; and that the defini-
tion was not made lightly ; but that it was preceded by an accu-
rate discussion."J Here then is proof positive that in A. D.
325, the Trinitarian doctrine was, beyond the possibility of
contradiction, the almost universal doctrine of the christian
church, and declared to have been such from the beginning.
In confirmation of this position, we may, however, present
many strong and conclusive arguments.
1. It will here be proper, as our first line of argument, to
introduce the testimony afforded by the heathen, as to the opin-
ions at this period, and previously, entertained in the christian
church. From the very nature of the objections constantly
put forward by the heathen, it is evident that they regarded,
and that the christians admitted, the worship of Christ, as God
essentially with the Father, to be a fundamental part of the
faith and practice of christians.
These objections, as given by Amobius, A. D. 303, are thus
stated : "The gods" as Amobius represents the pagan enemies
of the gospel as saying, "are not angry at you christians,
because you worship the omnipotent God. But they are indig-
nant : both because you contend that one who was bom a man,
and who was put to death by the ignominious punishment of
crucifixion, is God ; and because you believe him still to survive,
and because you adore him with daily supplications."§ Now
the answer made to this charge by Amobius in part, after a
*Eu8eb. de, vit. Constant, lib. ii., c 17.
tSocrat. Hist. Eccles. lib. i., c. 9.
tib.
SArnob. adv. gent, lib. i., pp. 19, 20. Lugdum, Batar, 1651.
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230 ARTICLES ON THE TRINITY.
sarcastic allusion to the Gentile deities, is this: "You tell us
that we worship one who was bom a man, *♦***. Now,
even if it were true that we did worship a mere man, yet, on
account of all the blessings which we have derived from him,
he might, on your own principles, well deserve to be styled a
divinity. But, since he is God in reality, and without the slight-
est ambiguity or doubt, do you imagine us inclined ever to
deny that he is worshipped by us in the highest possible degree,
and that he is called the President of our community ? * * * *
Some one, maddened and enraged, will say : what then — is that
Christ God ? Yes, we answer, and God of the very innermost
potency. We further profess, however it may irritate unbe-
lievers, that for ends of the last importance, he was sent to us
by the Supreme Sovereign. He was the high God ; God radi-
cally and essentially. From unknown realms, by the Prince of
the universe, he was sent, God, God the Saviour."
We find the same familiar allegation urged again and again,
almost to absolute satiety, by the Epicurean Celsus, who flour-
ished about the middle of the second century ; and his testimony
is peculiarly valuable, not only for its antiquity, but also
because, like that of the Pagan in Amobius, it tmequivocally
tends to show, that the christians of that period supposed their
Lord to be God essentially.
"Well, therefore," says Origen, in his reply to Celsus and to
his fictitious Jew, "do we censure the Jews for not deeming
Him to be God, who is by the Prophets so often testified of, as
being the great power and God, according to the God and
Father of all things. For we assert, that, in the Mosaic cos-
mogony, the Father addressed to Him the command. Let there
be light, — and Let there be a firmament, — and whatsoever other
things God commanded to be made. He moreover said to him :
Let us make man after our own image, and our likeness ; and
THE Word, having these commands, did all the things the
Father enjoined him. But we speak thus, not as separating the
Son of God from the man Jesus ; for, after the economy, the
soul and the body of Jesus became most intimately one with the
word of God."*
"On the whole," says Origen, "since he (Celsus) objects to
us, I know not how often, concerning Jesus ; that from a mortal
body we esteem him to be God, and that in doing so, we con-
ceive to act piously; it were superfluous, so much having
♦Orig. Cont Ccls, lib. i., p. 54.
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already been said, to give him any further answer : yet, let these
objectors know, that this person, whom, with full persuasion,
we believe to be from the beginning, God and the Son of God,
is the very Word, and the very Wisdom, and the very Truth ;
and we assert, that this mortal body, and the human soul in
him, not only by fellowship, but likewise by absolute union and
commixture, having participated of his divinity, have passed
into the Deity/'f
It will be observed, says Faber, that the allegations of Cel-
sus, while they are throughout, constructed upon the express
ground that Christ was believed to be strictly and properly the
Supreme God, respect not only a few visionary individuals, but
the whole collective body of the Church. As such, accord-
i^S^Yf they are understood and answered by Origen. Hence,
whatever in the abstract we may think of the arguments on
either side, we have the positive and admitted testimony of
Celsus, to the evidently well-known and familiar circumstance,
— ^that The Catholic Church, about the middle of the second
century, or some fifty or sixty years after the death of St.
John, held and maintained the essential divinity of Christ,
viewed under the aspect of God the Word, the eternal Son of
the Father, co-existent with him from the beginning, in the
inseparable unity of the Godhead."
Similar proof of the Trinitarian views of the Church will be
found in the similar objections of Trypho, the Jew, in his cele-
brated argument with Justin Martyr, some years earlier, i. e.,
in the year 136 ; that is only thirty-six years after the death of
the apostle John.
"With regard to what you assert," says Trypho, "that this
Christ, in as much as he is God, pre-existed before all ages,
and that he endured to be bom a created man, and that he was
not a mere man, bom from man, in the ordinary course of
nature ; such an assertion, seems to me, not only a paradox, but
even a downright absurdity." "To this," says Justin, "I
replied: I know that my discourse is paradoxical, more espe-
cially to those of your race, who were never willing, either to
understand or to perform the things of God. And Trypho
said: You attempt to show a matter incredible and well nigh
impossible, — that God endured to be bom, and to become a
man. My reply was : If I attempt to show this by mere human
arguments, there were no need that you should bear with me ;
tCels. lib. iii., pp. 135, 136. See also lib. ii., p. 100: lib. vii., p. 308:
lib. viii., p. 404.
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but, if I bring my proofs from repeated Scriptural authorities,
you will then be convinced of hard-heartedness in regard to
understanding the mind and the will of God."*
The exactly concurring testimony of Pliny, regularly founded
upon the strictness of legaA depositions, will bring this testimony
within three years after the death of the apostle John ; and in
the next instance, will carry it back, even seventeen years
before his death. For St. John died in the year 100 ; and from
the Bithynian Nicomedia, in the year 103, was written the well
known letter of Pliny to Trajan.
"Some of the Asiatic christians affirmed before me," says
Pliny, in his official report to Trajan, "that the sum total of
their fault or error was this : On a stated day, they were wont
to assemble together before sunrise, and alternately to sing
among themselves a hymn to Christ, as to God." On this evi-
dence, says Faber, it is important to remark, that the persecu-
tor does not speak from vague hearsay. He officially reports
to the Emperor the depositions of the prisoners themselves,
regularly taken down from their own mouths, at a public exam-
ination. On the face of the depositions, therefore, it appears
that in the age of Trajan, at the very beginning of the second
century, and therefore, inmiediately after the death of St. John,
the Catholic Church, in her ordinary stated assembUes, and
through the medium of her familiar appointed ritual, was regu-
larly accustomed to worship Christ as God. This divine adora-
tion of Christ as God prevailed, it will be observed, not in some
remote comer of the world which might have been less under
the apostle's superintendence, but in a province of Asia Minor,
which may justly be deemed to have specially appertained to
his own Patriarchate.
Nor yet, is even such the whole result of the evidence now
under consideration. Pliny tells the Emperor, that of the per-
sons who were brought before him, and who all made the
deposition in question, some professed to have abjured Christ,
or have ceased to be christians, three years ; some more than
three years; and some even twenty years, previous to their
appearance at his tribunal.f Our evidence, therefore, now
specifies, on the personal knowledge of the deponents, that full
seventeen years before the death of St. John, no less than three
years after it, the Catholic Church, in the apostle's own immedi-
♦Justin, Dial, Cum. Trypho, Oper., p. 228.
tPHn. Epiat., lib. x., cpist, 97.
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ate jurisdiction, was liturgically accustomed to worship Christ
as God."
"How numerous, moreover," says Eusebius, "are the h3rmns
and the songs of the brethren, written by the faithful, from the
beginning, which celebrate Christ the Word of God, ascribing
to him divinity."t Such hymns, as we learn from Origen, still
continued to be used by the faithful, in the middle of the third
century. "We recite hymns," says he, "to the alone God, who
is over all, and to his only begotten Son, God the Word ; and
thus we hymn God and his only begotten."^
The faith of the primitive church is also attested by the early
apologies. In the composition of these works, some accredited
champion of the common faith stepped forth: and appearing
as the acknowledged representative of his brethren, described
and vindicated, in the general name of the Church, those doc-
trines which, by common consent, were universally taught and
believed. In the same class with the ancient Apology, may be
fitly arranged all evidence of a kindred description.
According to this arrangement, let us now first hear Amo-
bius, who flourished about the year 303, and who has left us a
controversial work in defence of Christianity against Paganism.
"If Christ were God, they object: why was he put to death
after the manner of a man?" To this I reply: Could that
Power, which is invisible, and which has no bodily substance,
introduce itself into the world, and be present at the councils
of men, in any other way, than by assuming some integument
of more solid matter, which, even to the dullest eyesight, might
be capable of visibility? He assumed, therefore, the form of
man, and shut up his power under the similitude of our race,
in order that he might be viewed and seen; in order that he
might utter words and teach ; in order that he might execute all
these matters, for the sake of performing which he had come
into the world, by the command and disposition of the highest
Sovereign. "But they further object, that Christ was put to
death after the manner of a man." ****** Not in abso-
lute strictness of speech, Christ himself, I reply : for that which
is divine, cannot be liable to death ; nor can that which possesses
the attribute of perfect unity and simplicity, fall asunder by
the dissolution of destruction. Who, then, was seen to hang
upon the cross ? Who was the person that died ? Doubtless,
tEuseb. Hist. Ecdes., lib. v., c. 28.
tOrig. Cont. Cels., lib. riii., p. 422.
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the human being, whom he had put on, and whom he himself
bore in conjunction with his own proper self."*
We may next hear the official letter addressed to Paul of
Samosata, by the fathers of the Council of Antioch, in the year
269.
"This, the begotten Son, the only begotten Son, who is the
image of the invisible God ; begotten before the whole creation ;
the Wisdom, and the Word, and the Power of God; who
existed before the worlds ; not by mere foreknowledge, but in
substance and in person, God, the Son of God; him having
known, both in the old and in the new covenant, we confess,
and we preach," &c.
From the public letter of the Antiochian Fathers, let us pass
to the Elenchus and Apology of Dionysius of Alexandria, as
we find some fragments of that work preserved by Athanasius,
A. D. 260.
"There never was a time when God was not a Father."
****** "Christ, in as much as he is the Word, and the
Wisdom, and the Power, always existed. For God did not at
length beget a Son, as being originally ungenerative of these ;
but only the Son was not of himself ; for he derives his being
from out of the Father," &c. "He, then, is the eternal Son of
the eternal Father, in as much as he is light from light. For,
since there is a Father, there is also a Son. But, if there were
no Son, how, and of whom could the Father be a Father?
Both, however, exist; and both exist eternally."
Contemporary with Dionysius of Alexandria, was Dionysius
of Rome. Part of a controversial work, written by this author
against the patripassianising Sabellians, has been preserved by
Athanasius. "I hear," he says, "that there are among you some
teachers of the Divine word, who nm into an error diametri-
cally opposite to that of Sabellius. For he blasphemously
asserts the Son to be identical with the Father : but they, in a
manner, set forth three Gods in three alien essences altogether
separate from each ; thus dividing the sacred unity. Now, the
divine Word must inevitably be united with the God of all
things ; and the Holy Ghost must inevitably cohere and dwell in
the Deity. Thus is it altogether necessary, that the divine
Trinity should unite and coalesce in one, as it were in a certain
head, namely, the Almighty God of the universe."
*Arnor. Adv. Gent, lib. i., pp. 37, 38. See also lib. i., p. 41.
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Cyprian was elected bishop of Carthage, A. D. 248, and suf-
fered martyrdom in 258. In the numerous writings put forth
in this interval, he has much that bears on our subject. I only
quote a few passages.
"The Lord says, I and the Father are one thing. And again,
concerning the Father and the Son and the Holy Ghost, it is
written. And these three are one thing."* "The Lord, after
his resurrection, sending forth his disciples, instructed and
taught them how they ought to baptize, saying : Go, therefore,
and teach all nations, baptizing them in the name of the Father,
and the Son, and the Holy Ghost. He insinuates the Trinity,
in whose sacrament the nations should be baptized." "How,
then," he asks, "do some assert, both without the Church and
against the Church, that a Gentile, provided he be baptized
anywhere, and any how, in the name of Christ, can obtain
remission of sins; when Christ himself commanded that the
nat'ons should be baptized in the full and united Trinity ?"t
Hippolytus, the pupil of Ireneus, who received his theology
from the apostle John, through the medium of Polycarp, flour-
ished about the year 220. He asks, "Why was the temple deso-
lated? Because the Jews put to death the Son of the Bene-
factor : for he is co-eternal with the Father. This, then, is the
Word, who was openly shown to us. Wherefore we behold
the incarnate Word; we apprehend the Father through him:
we believe in the Son : we adore the Holy Ghost."t
"The Father," says this same writer, "is indeed one: but,
there are two persons, because here is also the Son; and the
third person is the Holy Spirit : for the Father commands ; the
Son obeys ; the Holy Spirit teaches. The Father is over all ;
the Son is through all ; the Holy Spirit is in all. We cannot
imderstand the one God, otherwise than as we truly believe in
the Father, and the Son, and the Holy Spirit."
Tertullian, A. D. 200, composed, in the name of the suffering
Church at large, a public Apology, addressed to the reigning
Emperors. In this he says : "the Word, we say, was produced
out of God ; and, in his prolation, was generated from the unity
of substance; therefore, he is called both God and The Son:
for God is a Spirit, ******; what hath proceeded from
God, is both God, and the Son of God ; and they two are one
God."
♦Cyprian, de Unit Eccles. Oper., vol. i., p. 109.
tCyprian. Epist. Ixxiii.
tHippoL Cont Noct. i xii., Oper. voL iL, pp. 14, 15.
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From the controversial works of this author, it were easy to
produce testimonies to the same effect, enough to fill a voltune.
But these will suffice.
We now adduce the testimony of Clement, of Alexandria.
This ancient Father professed to be a scholar of Pantoenus:
who, by some of the early theologians, is said to have been a
disciple of the apostles ; and who, doubtless, conversed with the
Fathers denominated Apostolical. Clement is thought to have
died about the year 220 ; and those who had been taught by the
apostles might have been alive in the year 150. "Because," he
says, "the Word was from above, he both was and is the
Divine principle of all things. This Word, the Christ, was
both the cause of our original existence, for he was God ; and
also the cause of our well-existence, for this very Word hath
now appeared imto men, he alone being both God and man."
«iic«>ic^iiciiciiciiciic Believe, then, O, man, in him who is
both man and God; believe, O, man, in the living God, who
suffered and who is adored."*
From the attestation of Clement of Alexandria, we may
proceed to that of Ireneus, of Lyons, the scholar of Polycarp,
the disciple of the apostle John. This, we shall find in the
controversial work, which, with the approbation of the Catholic
Church, that eminent writer, about the year 175, published
against the existing heresies. "Man," he says, "was formed
according to the likeness of God ; and he was fashioned by his
hands. That is to say, he was fashioned through his Son, and
through his Spirit : to whom also he said, Let us make man."t
"Therefore, in all, and through all, there is one God, the Father,
and one Word, and one Son, and one Spirit, and one faith and
salvation to all who believe in him,"t "With him, i. ^., God,
are ever present, his Word and his Wisdom, his Son and his
Spirit, through whom, and in whom, he freely and spontane-
ously made all things; to whom, likewise, he spoke, when he
said. Let us make man after our own image and likeness."§
"Man was made and fashioned after the image and likeness of
God, who is uncreated: the Father approving: the Son minis-
tering and forming : the Spirit nourishing and augmenting."**
Let us now proceed still higher, in the list of primitive writ-
ers, and adduce the testimony of Athenagoras. This writer
♦Clem. Alex. Protreps. Oper. p. 66.
tiren. Adv. haer., lib. iv., c 8, p. 237.
tib. c. 14, 9 6, p. 242.
91b. c 37, 9 2, p. 266.
♦*Iren. Adv. haer., lib. iv., c 75, 9 3, p. 310.
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lived contemporaneously with Ireneus. His Apology or Lega-
tion is thought to have been addressed to the Emperors Marcus
Antoninus and Lucius Aurelius Commodus.
"For by him, and through him, were all things made, the
Father and the Son being one; since the Son is in the Father
and the Father in the Son, through the unity and power of the
Spirit. The Son of God is the Mind and the Word of the
Father."t In this he says, "That we are not Atheists, has been
sufficiently demonstrated by me; inasmuch as we worship one
unproduced and eternal and invisible and impassable Being,
who, by the mind and reason alone, can be comprehended, and
who, through the agency of his own Word, created and
arranged and compacted the universe; for we receive also the
Son of God."
"Who, then," says Athenagoras, "would not wonder that we
should hear ourselves called Atheists, when we profess our
belief in God the Father, God the Son, and God the Holy
Ghost, shewing both their power in unity, and their distinction
in order.J To this only do we strenuously apply ourselves, that
we may know God and the Word, who is from him ; what is the
unity of the Son with the Father; what is the communion of
the Father with the Son ; what is the Spirit ; what is the unity
and the distinction of these who are such; inasmuch as the
Spirit, and the Son, and the Father, are united."§ "We say
that there is a God, and the Son his Word, and the Holy Ghost,
united in power ; namely, the Father, the Son, the Spirit. For
the Son is the Mind, tfie Word, the Wisdom, of the Father:
and the Spirit is an emanation from him, as light flows from
fire. But, if I thus accurately set forth the doctrine which is
received among us, do not wonder. For lest you should be
carried away by the silly, vulgar opinion which is entertained
of uSf and in order that you may be able to know the real truth,
I thus carefully study accuracy/^
Our next witness is Melito, of Sardis, who lived about the
year 170. Of his Apology, nothing remains save a fragment,
but that fragment abundantly indicates the doctrine and prac-
tice of the christians, his contemporaries. "We are worship-
pers," says he, "not of insensible stones, but of the only God
who is before all things, and above all things; and we are
tAteenag. Legat pro. Christian, c. ix., pp. 37, 38, Oxon. 1706.
tAthen. Legat c x., p. 40.
(Athen. Legat cxi., p. 46.
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worshippers likewise of his Qirist, truly God, the Word before
the worlds/**
In the next year, 168, lived Theophilus, of Antioch, who will
be our next witness. He wrote a defence of Christianity, in
three books, addressed to Antolycus ; and from this work, we
learn that the christian Church of that age maintained the doc-
trine of a Trinity of persons in the Deity. "The three days,"
says he, "before the creation of the sun and moon, are types of
the Trinity, God and his Word and his Wisdom.^f "In the
person of God, the Son came into the garden, and conversed
with Adam."t
Still earlier flourished Tatian, who lived about the year 165,
and who, in his Oration against the Greeks, which was written
before the death of Justin, says : "We do not speak foolishly,
nor do we relate mere idle tales, when we affirm that God was
bom in the form of man."§
From Tatian we pass to Justin Martyr, whose conversion
occurred prior to the year 136, and whose Apologies, therefore,
will exhibit the received doctrine of the Church, during the
earliest part of the second century. "Him, the Father says;
and his Son who came forth from him; and the prophetic
Spirit; these we worship and we adore, honouring them in
word and in truth, and, to every person who wishes to learn,
ungrudgingly delivering them as we ourselves have been taught.
Atheists, then, we are not, inasmuch as we worship the Creator
of the universe; and having learned that Jesus Christ is the
Son of him who is truly God, and holding him in the second
place, we will shew that, in the third degree, we honour also
the prophetic Spirit, in conjunction with the Word.** For the
Word, who is bom from the unbom and ineffable God, we
worship and we love, next in order after God the Father ; since,
also, on our account, he became man, in order that, being a
joint partaker of our sufferings, he might also effect our heal-
ing."tt
Two Apologies by Quadratus and Aristides, addressed to the
Emperor Adrian, in the year 126, are imfortunately lost. But
they are spoken of, both by Eusebius and Jerome, as being
"defences of the worship of God which prevails among," and
*Melit Apol. See above, Book I., chap. 4, $ x.
tThcoph. Ad. AutoL, lib. ii., c 15.
tibid, c. 22.
JTatian Orat. Cont. Grace., 9 xxxv., p. 77, Worth.
♦♦Justin Apol. 1, Open pp. 46, 47.
ft Ibid, 11 Oper., p. 40.
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ARTICLES ON THE TRINITY. 239
'*as conducted by, christians," "as setting forth the right prin-
ciples of our dogmatic theology," and as being imitated by
Justin Martyr.J
Ignatius, who is our next witness, was a disciple of the apos-
tle John, who died in the year 100, and he suffered martyrdom
at Rome, either in the year 107, or (as some think,) in the year
116. "There is" he says, "one physician, fleshly and spiritual,
made and not made. God became incarnate, true life in death,
both from Mary and from God, first passible, and then impas-
sible." "Our God Jesus Christ was conceived by Mary accord-
ing to the economy of God, from the seed indeed of David ; but
from the Holy Ghost." "Permit me to be an imitator of the
passion of my God. I glorify Jesus Christ, the God who has
thus endued you with wisdom." "Expect him who is beyond
all time, the eternal, the invisible ; even him who on our account
became visible ; him, who is intangible and impassible; who yet,
on our accoimt, suffered; who yet, on our accoimt, endured
after every manner."§
The very short Epistle of Polycarp to the Philippians, which
alone has survived him, is chiefly practical. Hence we cannot
expect there to find any very precise doctrinal statement. Yet,
even in this document, which appears to have been written
almost immediately after the martyrdom of his friend and
fellow disciple Ignatius, about the year 107, we may observe an
incidental recognition of the divine nature of our Saviour.
"May the God and Father of our Lord Jesus Christ ; and may
he himself, the eternal High-priest, the Son of God, Jesus
Christ ; build you up in faith and truth, and grant unto you a
lot and portion among his saints, and to us also along with you,
and to all who are under heaven, and who hereafter shall
believe in our Lord Jesus Christ and in his Father, who raised
him up from the dead."*
We can as little expect, from the plan of their composition,
any very copious and precise statement of doctrine in either of
the two epistles to the Corinthians, written from 67 to 96, by
the venerable Clement of Rome ; yet, in both of them, do the
recognised opinions of the early Church show themselves with
abundantly sufficient distinctness, and by one to whom St. Paul
himself bears testimony, as being one of his fellow-labourers,
whose names are in the book of life. "Ye were all humble-
tEuscb. B. IV., c 3 : B. I., c. 2, 9 2. Hecr. Script Ecd., Ep. Ixjuut,
SIgnat. Epist. ad. Polyc, i iii., p. 40*
♦Polycarp. Epist. ad. Philipp., 9 xii. Cotel. Patr. Apost, voL ii., p. 191.
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minded, in no wise boastful, subject rather than subjecting,
giving rather than receiving. Being satisfied with the supplies
which God has furnished for your journey, and diligently
attending to his words, you receive them into your very breast
and bowels ; and before your eyes were his sufferings. Thus
was there given tmto all, a deep and glorious peace, and an
insatiable desire of doing good ; and, over all, there was a full
effusion of the Holy Ghost."t "For Christ is of the number
of the humble-minded, not of those who exalt themselves above
his flock. The sceptre of the majesty of God, our Lord Jesus
Christ came not in the pride of pomp and circumstance, though
he was able to have done so ; but with humbleness of mind, as
the Holy Ghost spake concerning him. Ye see, beloved, what
an example has been given unto us. For, if the Lord bore
himself thus humbly, what ought we to do, who have come
under the yoke of his grace ?"*
Similar phraseology occurs in the very ancient Epistle, which
is ascribed to the Apostle Barnabas, but which really seems to
have been written by a Hebrew christian of that name, about
the year 137. "When he chose his apostles," says this writer,
"who were about to preach his gospel, then he manifested him-
self to be the Son of God. For, unless he had come in the
flesh, how could we men, when looking upon him, have been
saved? For they, who look even upon the perishable sun,
which is the work of his hands, are unable to gaze upon its
beams. Wherefore, thb Son of God came in the flesh."§
The second Epistle of Clement opens with what is equivalent
to a direct assertion of Christ's Godhead : "Brethren," says he,
"we ought thus to think concerning Jesus Christ, as concerning
God, as concerning the Judge of both the quick and the dead.
And we ought not to think small things concerning our salva-
ticMi: for, in thinking small things concerning him, we are
hoping to receive small things."^
We have thus been enabled, in the first place, by the testi-
mony of the heathen, to establish the doctrine of the Trinity,
as having been the doctrine of christians up to the very age of
the Apostles.
A second line of argument, by which the Trinitarian views
of the early christians has been established, is by the public
tClem. Rom. Epist, 1, ad. Corinth., $ ii., Patr. Cotel., vol. i., pp. 147, 148.
♦Clem. Rom. Epist. I., ad. Corinth., $ xvi., Patr. Apost. Cotel. vol. i., pp.
156. 157.
9Bamab. Epist. Cathol., 9 v., Patr. Apost. Cotel. voL v., pp. 15, 16.
iClem. Rom. Epist. ii., ad. Corinth., 9 i., p. 185.
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apologies, epistles, and other documents published by them, in
their name, and with their concurrence, during the same period.
A THIRD line of proof that the doctrine of the early christian
church was Trinitarian, will be found in the creeds which
remain.
These creeds were most familiarly known and received, as
indeed their very name imports, by the whole assembly of the
baptized, whether ministers or people. They formed also the
basis of lectures to the catechumens, and were publicly recited
at the time of baptism. Such being the case, as the creed of
each church was communicated to every catechumen, and was
received by every catechumen, and at the font, in answer to the
interrogation of the Bishop, or Presbyter, was recited by every
catechumen, if adult, or by the parents, if a child. It, of
course, and by absolute necessity, expressed the faith of every
baptized member of the christian church.
When any individual was suspected of holding doctrines con-
trary to the creed, he was called to account and if found guilty,
was solemnly excommunicated. Thus, when Theodotus, at the
close of the second century, attempted to propagate, at Rome,
the doctrine that Christ was a mere man, and that there is no
distinction of persons in the unity of the Godhead, he was
called to account by Victor, the Bishop of that city, in order
that he might have an opportunity of vindicating or explaining
his conduct. This, however, he could not do ; for he persisted
in maintaining the scheme of doctrine which he had taken up ;
and the consequence was, that, having avowedly departed from
the well-known faith of the church, he was, by excommunica-
tion, visibly separated from the society of the faithful.*
But as we have examined these creeds, and presented their
evidence in the chapter on the Baptismal Commission, we
will not dwell on their invariable and concurrent testi-
mony to the doctrine of the Trinity at this time.f We will
only remark that Ireneus asserts the unity of the Catholic faith,
as exhibited in its creeds, throughout the whole world ; and the
various symbols of the three first centuries, whether Latin or
Greek, or African, fully bear him out in his assertion. For the
most part, even their phraseology is the same ; but, invariably,
their arrangement and their doctrine are identical. Now, this
is a mere naked fact, of which each individual may form a com-
♦Etweb. Hist. Eccles., lib. v., c. 28.
tSee them fully collected, and historically presented, by Mr. Faber, vol.
i., B. 1, chap, vi., pp. 156-193.
16— Vol IX.
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242 ARTICLES ON THE TRINITY.
plete judgment. The doctrine taught in the Symbols, he may
receive, or he may reject. But the bare fact itself will remain
unaltered, whatever may be his own personal opinion, as to the
abstract truth or falsehood of the doctrine in question, and
must be considered an undeniable proof of the Trinitarianism
of the church, up to the time when the earliest of these, "the
creed of the Trinity," must be supposed to have existed, that is,
the very age of the Apostles.
A FOURTH line of testimony in proof of the fact that the
early christian Church believed the doctrine of the Trinity, is
found in the earliest existing liturgies. As Bishop Bull well
observes, all the ancient Liturgies extant, in whatever part of
the world they may have been used, contain, under one modifi-
cation or another, that solemn concluding Doxology to the
Blessed Trinity, with which, in some form, every christian is so
abundantly familiar : "Glory be to the Father, and to the Son,
and to the Holy Ghost ; both now and always, and to all eter-
nity."* This Doxology is evidently built upon that brief and
most remotely ancient creed, which was familiarly denominated
the Symbol of the Trinity : "I believe in God : the Father, the
Son, and the Holy Ghost." And the symbol of the Trinity
again, is manifestly founded upon the formula of baptism
enjoined and appointed by our Lord himself. Baptize them in,
or into, the name of the Father, and of the Son, and of the
Holy Ghostf
Now, although no liturgy was committed to writing until the
fifth century, yet the primeval existence and public use of the
Doxology has been fully determined by the concurrent attesta-
tion of the series of witnesses, all chronologically prior to the
first Nicene Council. About the year 220, we may observe
it employed by Hippolytus, as the most proper conclusion of his
Treatise against Noetus.j About the year 200, TertuUian
refers to it as a clear proof of the universal reception of the
doctrine of Christ's divinity. || About the year 194, we find it
used by Clement of Alexandria.§ jVbout the year 175, Ireneus
incidentally remarks, that it was employed by the Catholic
Church in the course of her ordinary thanksgivings. In the
year 147, it was used at the stake by the venerable Polycarp,
and at the same time it was attached by the collective members
♦Athan. de. Virginit Oper., vol. i., p. 829.
tMatt xxviii: 19.
tCont. Noet., c. xviii., vol. 2, p. 20.
f|De Spectet., _p. 700. •
JClem. Alex. Poedag, lib. iii., c. 12, Oper. p. 266.
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of the church of Smyrna, to the Epistle in which they commu-
nicated the account of his martyrdom.* Finally, we have the
direct attestation of Justin Martyr, that, in his days, the prayers
and thanksgivings of the church invariably terminated with
some one or other modification of it. "In all that we offer up,"
says he, "we bless the Creator of all things, through his Son
Jesus Christ, and through the Holy Ghost."t
We now proceed to a fifth line of proof for the Trinitarian-
ism of the primitive christian church. "Having observed," as
Athanasius remarks, "the great wisdom of the Apostles, in not
prematurely communicating the doctrine of Christ's divinity to
those who were unprepared to receive it; the Church, from a
very early period, adopted a mode of institution, reasonable and
natural in itself, but singular on account of its attendant phrase-
ology." During the first part of their theological education,
therefore, to use the language of Faber, nothing more than the
general truths of Christianity were communicated to the cate-
chumens ; and so slowly was the divine light suffered to beam
upon what Tertullian calls the preparatory schools of the audit-
ors, that it was not until the very eve of their baptism, that its
particular truths, viewed as universally depending upon one
pre-eminent truth, were at length distinctly propounded. To
their instruction in these particular truths, of which they iiad
hitherto been kept, (so far as it was possible to keep them,)
in a state of profound ignorance, were devoted the forty days
which immediately preceded their baptism; and this studied
concealment was rendered the more easy, because, in the primi-
tive church, the sacrament of Baptism was administered only
at the two great festivals of Easter and Whitsimtide.
"The institution of the Catechumens was spoken of as an
initiation into the christian Mysteries ; and the communication
of what was deemed the pre-eminent, particular truth of Reve-
lation, with its subordinate and dependent particular truths,
was considered and technically mentioned as the final enuncia-
tion of the grand secret.
Mr. Faber adduces abundant evidence to prove that the secret
of the mysteries was the doctrine of the Trinity, running into
the doctrine of the Incarnation. To this secret, Ireneus, the
scholar of Polycarp, the disciple of St. John, who wrote in the
year 175, but who was bom in the year 97, alludes: "This,"
says he, "is the Christ, the Son of God. Such is the mys-
♦Epist. Eccles. Smyrna, $ xiv., Patr. Apost. Cotel., vol. ii., p. 201.
tjustin ApoL i. Oper. p. 77.
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tery, which Paul declares to have been manifested to him by
revelation ; namely, that he who suffered under Pontius Pilate,
is the Lord and King, and God and Judge of all, receiving
power from him who is God of all, since he became subject unto
death, even the death of the cross."
To this testimony may be added that of the ancient author of
the Epistle to Diognetus ; whether he were Justin Martyr him-
self, or whether (according to his own descriptive statement
of his character,) he were some apostolical man, a contempo-
rary of Justin Martyr. In the course of a very long, and very
fine passage, while this writer styles the christian worship of
God the mystery which man can never discover, he teaches us,
when largely treating of the nature and offices of Christ, that
"the Word, though to-day called a Son, existed, nevertheless,
eternally."
Such was the doctrine communicated from a very early
period, to every catechumen, before he was admitted to the
sacrament of Baptism, — certainly as early as the age of Justin
and Ireneus.*
A FIFTH line of testimony in proof of the fact that the early
christians believed in the doctrine of the Trinity, is found in
the unanimous primitive interpretation of those texts, the true
import of which is now litigated between modem Trinitarians
and modern Anti-Trinitarians.
If the primitive church, up to the Apostolic age, were Anti-
Trinitarian, the system of Scriptural interpretation uniformly
adopted by the Fathers of that church, must plainly have been
Anti-Trinitarian likewise; and conversely, if the primitive
church, up to the Apostolic age, were Trinitarian ; the system
of Scriptural interpretation uniformly adopted by the Fathers
of that church, must also have been Trinitarian ; since a church
collectively cannot hold one set of doctrines, while all the lead-
ing teachers, and writers, and divines, and bishops, in direct
and full communion with it, openly and avowedly maintain
quite another set of doctrines. The unanimous system of
exposition adopted by the Fathers of the three first centuries,
is evidence as to what system of exposition was familiarly
received in the church of the three first centuries, as setting
forth the undoubted mind of Holy Scripture. For, though the
insulated exposition of an insulated writer, might justly be
deemed nothing more than the unauthoritative speculation of
*S€e Faber, vol. i., B. I., ch. viii., pp. 206-230.
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his own private judgment ; it is morally impossible that all the
writers of a church should be unanimous in their system of
Scriptural interpretation; if, in point of systematic Scriptural
interpretation, the church itself, collectively, differed from them
utterly, and radically, and essentially.
"So far as my own reading and observation extend," says
Mr. Faber, "the early fathers invariably and unanimously inter-
pret the texts now litigated between Trinitarians and Anti-
Trinitarians, not after the mode recommended by the latter,
but precisely after the mode adopted by the former. In no
one instance, which, in the course of a tolerably wide investiga-
tion, I have been able to discover, do they ever interpret a single
text, so as to bring out the result, that that text does not teach
the doctrine of the Trinity, or the doctrine of Christ's Godhead.
If, among the Fathers of the three first centuries there be an
exception, I can only say, that I have inadvertently overlooked
it. To this general rule, I myself, at least, am unable to pro-
duce a single exception."* This argument acquires a tenfold
force, when we consider that heretics, in order to get rid of
these texts, rejected the Books of Scripture, in which they are
found,t and also the strict harmony of the present line of evi-
dence, with all the other lines of evidence which have now in
review successively passed before us ; and that force, so far as
I can judge, becomes absolutely irresistible, when we bear in
mind that the present position is established, not merely by a
single testimony, or by a single class of testimonies, but by a
concurrence of numerous distinct classes of testimonies, all
vouching for the same fact, and all tending to the same purpose.
As, in regard to Scripture, the early Doctors expounded, so, in
point of fact, without any contradiction, on the part of chris-
tians, did the enemies of Christianity allege ; so, from generation
to generation, did the primitive christians worship ; so, with one
mouth, to be the universally received doctrine of the Church
♦See Faber, 1 B. I., ch. ix., pp. 231-244, and App. I., pp. 299-377, where
these texts and the explanations are given at length.
tinstead of the litigated texts being read by these religionists, without
suggesting to them any such notions of the divinity or the pre-existence
of Christ, as are now supposed to be clearly contained in them, the truth
is, that they allowed to those texts no voice whatever in the decision of
the question, whether Christ was a mere man, or whether he is very God,
mysteriously united to very man; for they cut the matter short by the
compendious process of utterly rejecting the whole of St. Paul's writings,
and all the Gospels, save that of St. Matthew, or rather what they pleased
to call that of St. Matthew. So incorrigible, indeed, were the Ebionites,
in their error, and so completely did they proceed upon the plan of total
rejection, rather than on the plan of perverse misinterpretation, that they
actually desregarded even Apostolical authority itself.
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246 ARTICLES ON THE TRINITY.
Catholic, did the ancient apologists profess ; so, with rare and
striking concord, did all the early creeds or symbols propound ;
so were all the ancient liturgies constructed; so were all the
catechumens instituted. If the church of the first ages had
been Anti-Trinitarian, this accordance, in so many different
points, could never have existed. By all the laws of evidence,
therefore, the inevitable result from it is, that the primitive
church, up to the age of the Apostles, held and taught, as vitally
essential truths, the doctrines of the Trinity and of the God-
head of our Lord and Saviour Jesus Christ.
A SIXTH line of testimony, in corroboration of the first that
the early christians were believers in the doctrine of the Trin-
ity, is found in the argument from prescription and universality,
as this was urged by them. About the year 175, when the then
aged Ireneus wrote; and about the year 200, when Tertullian
flourished ; that is to say, about 75 years, and about 100 years
after the death of St. John, when, through chronological neces-
sity, and agreeably to positive attestation, no particular church
could have been separated from the Apostolic age, by more
than two intervening steps of communication; all the then
existing churches mutually in c(xnmunion with each other,
though variously deriving their succession from twelve differ-
ent apostles, held precisely the same system of doctrine respect-
ing the nature of the Deity, or respecting the mode in which the
Deity exists ; and, on this point, their harmony was such, that
not a single church could be found which held any other sys-
tem than what is now called Trinitarian. That is to say, it was
a system which asserted the existence of the one Deity in three
persons ; and which maintained that the second of these three
persons became incarnate, and appeared upon earth, as the man
Christ Jesus. Such, however, is not the whole amount of the
fact publicly appealed to by Ireneus and Tertullian. While,
without a single exception, they all concurred in holding that
peculiar doctrine, which is briefly denominated the doctrine of
the Trinity ; they all, moreover, without a single exception, con-
curred in declaring, that, through one, or at the most, through
two intermediate channels, they had received this doctrine from
some one or other of the twelve Apostles, up to whom they
severally carried their ecclesiastical succession ; that, the Rule
of Faith, which propounded this doctrine, was ultimately
derived from Christ himself, and that, as it was universal in
point of reception, throughout all the provincial churches in
mutual communion with each other, so it was questioned by
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none save heretics, who, in parties of scattered individuals, had
gone out from the great, and more ancient body of the Church
Catholic*
Mr. Faber quotes, in confirmation of this position, Ireneus,
Tertullian, Hegesippus, and urges in confirmation, all the pre-
vious lines of proof, and the fact that it never was denied,
by the ancient heretics,t "and hence, all heretics, says Ireneus,
are much later than the Bishops, to whom the Apostles deliv-
ered the churches." "Whatever is first," says Tertullian, "is
true ; whatever is later, is spurious."
Now, when this argument was originally used, the funda-
mental fact, it will be observed, required no historical establish-
ment. Without an effort, it was palpable and obvious to every
individual throughout the entire world of Christianity. Each
person was himself an eyewitness. In the days of Ireneus and
Tertullian, the fact of the universal Trinitarianism of the whole
Catholic Church in all its mutually symbolizing and mutually
communicating branches, no more demanded the formality of a
grave historic demonstration, than the fact of the universal
Trinitarianism of the entire reformed Church would now
demand such a substantiation. Those two early Fathers
appealed to what was then familiarly known to every christian ;
and upon the notorious fact, thus appealed to, they framed their
celebrated argument, from universality and prescription.
A SEVENTH line of proof of the Trinitarianism of the early
christians, is the certain connection which can be proved to sub-
sist between that system of doctrine and the Apostles, as its
first promulgators. Ireneus of Lyons, was bom in the year
97 ; and he wrote or published his work against the Heresies of
the Age, in the year 175. While a young man, as he himself
teaches us, he was a pupil of Polycarp; which Polycarp was
himself the disciple of the Apostles, and eminently so of their
last survivor, the apostle St. John. Hence, though he actually
wrote or published, not earlier than the year 175 ; yet his strictly
proper evidence is, in truth, much more ancient; for, it may
justly be deemed the personal evidence of his youth ; that is to
say, the personal evidence of a witness, who was living, and
learning, and observing, about the year 120, or only about
twenty years after St. John's departure. And hence, on the
principle already laid down, the church of Lyons, over which
♦See Iren. Adv. haer., lib. i., c. 2, pp. 34-36: lib. iii., c. 4, 9 2, p. 172.
Tertul. de praescript. ad. haer., 9 4, Opcr., p. 100.
tSec vol. i.. B. I., ch. x., pp. 245-271.
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he presided as Bishop, stood, through his instrumentality,
though toward the latter end of the second century, separated
only by a single descent, from the Apostles themselves.
Let us again consider one of the several statements of
doctrine made by Ireneus. Speaking of this doctrine of
the Trinity, and its kindred topics, he says: "The Church,
though dispersed through the whole world to the ends of
the earth, hath received this Faith frc«n the Apostles and
their disciples. She believes in one God, the Father Almighty ;
who hath made the heavens and the earth, and the seas, and all
things in them : And in one Jesus Christ, the Son of God ; who
became incarnate for our salvation: And in the Holy Ghost;
who, through the prophets, preached the dispensations, and the
* advents, and the birth from the virgin, and the passion, and the
resurrection from the dead, and the incarnate ascension to
heaven of our beloved Lord Jesus Christ ; and his coming from
heaven in the glory of the Father, to recapitulate all things,
and to raise up all flesh of all mankind, in order that to Jesus
Christ, our Lord and God, and Saviour, and King, according
to the good pleasure of the invisible Father, every knee may
bow, of things in heaven and things on earth, and things under
the earth : and in order that he may in all things execute just
judgment." "Having," he adds, "received this declaration and
this faith, the church, though scattered throughout the whole
world, diligently guards it, as if inhabiting only a single house ;
and, in like manner, she believes these matters, as having one
soul and the same heart; and she harmoniously preaches and
declares and believes them, as possessing only one mouth. For
through the world, there are indeed dissimilar languages ; but
the force of this tradition is one and the same. And neither do
the churches, which are founded in Germany, believe otherwise,
or deliver otherwise; nor do those, which are founded in the
Iberias, or among the Celts, or in the East, or in Egypt, or in
Libya, or in the central regions of the earth. But as God's
creatures, the sim is one and the same in the whole world ; so,
likewise the preaching of the truth everywhere shines, and
enlightens all men who are willing to come to the knowledge
of the truth."*
Such is the testimony of Ireneus: and that this was also
taught by Polycarp, who formed the intervening link between
Ireneus and the Apostles, Ireneus distinctly affirms. "Polycarp
*Iren. Adv. haer. lib. i., c 2, 3, pp. 34-36.
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ARTICLES ON THE TRINITY. 249
also," he says, "who was not only instructed by the Apostles,
and conversed with many of them, but who was likewise by
the Apostles made Bishop of the Church of Smyrna, in Asia :
this Polycarp always taught us those things which he had
learned from the Apostles themselves, which he also delivered
to the church, and which alone are true. All the churches in
Asia, and they who succeeded Polycarp, down to the present
day, give testimony to these things.*
Now, among the Asiatic churches thus appealed to, Polycarp
had been a burning and a shining light, for the space of more
than half a century ; which period of more than half a century
had expired only twenty-eight years previous to the making of
the appeal on the part of Ireneus. Therefore, the churches of
Asia, and the successors of Polycarp, could not possibly have
then been ignorant as to the mere naked fact of what doctrines
were really preached by Polycarp.
The justice of the appeal is however directly evinced by the
testimony, both of Polycarp himself, and of the members of his
church who witnessed his martyrdom, which has been already
quoted, and by the testimony of Justin Martyr, whose conver-
sionf took place shortly after the year 130, or but little more
than thirty years subsequent to the death of St. John. Hence,
the doctrinal testimony contained in any of his writings, is, in
fact, the doctrinal testimony of the year 130 ; for, about that
time it was, that Justin was catechetically instructed in the
principles of Christianity. About the year 130, therefore, the
whole christian church, in doctrine and in worship, was avow-
edly Trinitarian.
The testimony of Justin Martyr, be it also observed, vouches
for the yet additional fact, that the christians of that day were
ready to deliver their faith and their practice to all who should
wish to learn them, even as they themselves had been previously
taught the same faith, and the same practice, by the regularly
appointed catechists, their own ecclesiastically authorized
instructors and predecessors. The whole body of christians, in
the year 130, therefore, both themselves held, and were ready
to teach to others, the doctrine and adoration of God, even the
Father, and the Son, and the prophetic Spirit.
The conclusion to which we have thus been regularly brought,
perfectly agrees with the testimony of Ireneus ; and so far as I
can judge, the final result, on the legitimate principles of his-
♦Ircn. Adv. hacr., lib. iii.. c 3, p, 171.
tSee Faber, vol. u, B. I., ch« xi. pp. 272-286.
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260 ARTICLES ON THE TRINITY.
torical evidence, is the positive Apostolical antiquity of the
doctrine of the Trinity.
There are many works in which the opinions of the early
fathers on this doctrine will be found collated. Of these, the
principal one was, A Vindication of the worship of the Son
and the Holy Ghost against the exceptions of Mr. Theophilus
Lindsey, from Scripture and Antiquity : by Thomas Randolph,
D. D., President of C. C. C. ; and Lady Margaret's Professor of
Divinity, Oxford, 1776. Bishop Bull's works: 1. Defence of
the Licene Creed. 2. The Judgment of the Catholic Church
of the three first centuries, concerning the necessity of believ-
ing that our Lord Jesus Christ is true God, asserted against M.
Simon Episcopius and others. 3. The Primitive and Apostoli-
cal Tradition concerning the received doctrine in the Catholic
Church of our Saviour Jesus Christ's Divinity, asserted and
plainly proved against Daniel Zuicker, a Prussian, and his late
disciples in England. Of these, Dr. Burton's Testimonies of
the Ante-Nicene Fathers to the doctrine of the Trinity, and of
the Divinity of the Holy Ghost, which is already very scare, is
eminently full, candid and satisfactory.* From this I will
quote the following declaration : "The first question for inquiry
is, whether the writers of the first three centuries were imani-
mous; whether one uniform system of belief concerning the
Son and the Holy Ghost can be expected from their writings,
or whether they opposed and contradicted each other. Even
if we should adopt the latter conclusion, it would by no means
follow that they held the Socinian or Unitarian notions. Pains
have been taken to rescue some of them from an inclination to
Arianism ; and the present work may shew whether the attempt
has not been successful; but there is not even a shadow of
proof, that any one of these writers approach to the Socinian or
♦Dr. Burton's Testimonies of the Ante-Nicene Fathers to the Doctrine
of the Trinity, and of the Divinity of the Holy Ghost, published in Oxford,
1831. It contains the names of the following writers: Ignatius, Polycarp,
Justin Martyr, Athenagoras, Lucian, Ircneus, Clemens Alexandrinus, Ter-
tullian, Hippolitus, Origen, Eppian, Novatian, Dionysius, Alexandrius,
Romanus, Theognostus. Alexander, Athanasius, Eusebius, Council of Nice.
In every case, also, he gives the original, as well as the translation. See
also his Testimonies of the Ante-Nicene Fathers to the Divinity of the Son
of God.
Besides these distinct works on the subject, are the works of Dr. Water-
land, in ten vols. 8 vo. Oxford, 1833, chiefly occupied with voluminous
and full disctissions, including the testimony of the Fathers, on the subject
of the Trinity. See also Gary's Testimonies of the Fathers of the first four
centuries, to the doctrine of the XXXIX Articles, Art. 1. Welchman on
the same subject. Smith's Testimony to the Messiah, Appendix. Suiceri
Thesaurus. Eccl. sub. nom. Tpiae^ &c. Hagenbach's Hist, of Christian
Doctrine, vol. i., pp. 49, 50, 222, 123. And in a variety of other works.
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ARTICLES ON THE TRINITY. 261
Unitarian tenets. It will however be seen, that the Fathers of
the first three centuries were perfectly unanimous. There are
no signs of doubt, or dissension, in any of their writings. Some
of them were engaged in controversy, while others merely illus-
trated Scripture, or applied themselves to practical theology.
In all of them, we find that the same uniform mode of expres-
sion concerning the Son and the Holy Ghost The testimony
is collected with equal plainness from the casual and incidental
remarks, as from the laboured conclusion of the apologist and
the polemic."
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The Divinity of Christ.
A DISCOURSE
BT THE
REV. THOMAS SMYTH, D. D.
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THE DIVINITY OF CHRIST.
John xi:j5. — Jesus Wept.
In all our meditations on the character and works of Jesus of
Nazareth, we are to keep steadily in view his proper and essen-
tial divinity. Shorn of that divinity, Jesus is for us no Saviour.
Without that divinity, we, professing christians, must all perish
in our sins.
What is Jesus without Deity? a msip. 'tis true, according to
the description given us in holy writ, of excessive sensibility,
virtue, amiability — all that is kind, all that is to be commended ;
but, being not God incapable of answering for the sins of a
world. To give effect to the christian dispensation, there must
be the divinity of Jesus clearly proved, in order to stamp value
on his ministry, in all that we profess to believe of his atone-
ment ; because there is in every human soul, however much man
may endeavour to hide it from himself, a desire to be free from
all iniquity, to transfer all guilt to some other being. Thus was
it with the heathen, they laid their hands on the beasts prepared
for immolation, believing in the imputation of guilt. Thus is it
now-a-days with the Romanist ; he imputes his sin to the priest,
or to the sacrifices that are offered by the hands of that priest.
While life lasts, while there is health, strength, prosperity, there
may be an unconsciousness of guilt ; but when all are past away,
and when man is left to reason with his conscience alone, then
must he look to some object, being or individual, to whom he
may transfer his iniquities, and become saved.
When we consider our race, we are compelled to confess that
man is a monster of sin. In every rank, every class, every
nation, every State, man is a monster of iniquity. His crimes
are fearful, they press his soul down to the very nethermost
hell; and therefore, do we desire and long for the proof of
Jesus' divinity. It may sound harsh and unjustifiable to say
that man is, in every class and state and nation, a monster of
iniquity. What is your work in watching over the education
of man in his infancy f Is it not to counteract and crush the
instinctive and precocious love of sin that develops itself in
infancy? You find the children committed to your care as
parents, or teachers ready for theft and falsehood; and your
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266 THE DIVINITY OF CHRIST.
labor is, to train them up in self-restraint, and ensure them the
mastery over their own evil passions.
When the days of childhood are departed, what is youth?
The same in moral disposition. Whenever the restraint and
control of parent or guardian are removed, you find, that youth,
liberated from every impediment to indulgence, rushes forth
to the free gratification of sensual passion, to revel in the enjoy-
ment of long desired but forbidden pleasures, withering and
blasting many a fond hope once formed of better things, of
happier results, from early moral discipline. And why ? because
the disposition of man's nature is to evil, and to "evil contin-
ually." Of the few who retain some sense of virtue for a
while, after emancipation from the discipline of schools, who
go to mingle with the world, how rarely do any prosper to the
end in goodness I The great proportion of that few mixing
with the world with an evil, a corrupt, a selfish, a covetous
world, a world exercised to cimning, crafty, and accursed prac-
tises, learn all its wisdom, grow formed into its ways and
habits, are bound up with it; and after having embraced its
maxims as their creed, spend their days commercially, or pro-
fessionally, or politically, in the accumulation of wealth, the
increase of popularity, and the advancement of self, the Idol,
Mammon, or rather that Idol self is worshipped; and then,
when the Gospel is preached to such subjects of cool, deliberate
worldliness, they contemn it. Imagine to yourselves, one of
accomplished manners, as well as most amiable life, — ^bring
such a one, for the first time into contact with the Gospel of
Christ, — open to him the riches of God's love — he starts from
you with shuddering abhorrence, as if a serpent had risen in
his path, or as if Satan had stood before him: and why?
Because the soul hates all the tender mercies of God, because
it is fearfully corrupt; and where this abhorrence does not
show itself, you observe a cool indifference, a scorn of all the
statements, all the arguments, and all the entreaties of Holy
Writ ; so that man in his every condition — ^find him as you may,
and visit him as you please, is a monster of iniquity.
Because of this truth, how desirable is it that the divinity of
Christ may be clearly proved ; that we may know him to be in
all things adequate to bear the weight of our iniquities ! Hence,
then, we shall proceed to the examination of Christ's divinity,
not in the form of controversy, but for the purpose of comfort
and instruction. We shall turn merely to the passage before
us, and from the whole occurrence there reported, deduce cer-
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THE DIVINITY OF CHRIST. 257
tain proofs of Christ's divinity, abounding with consolation to
those who tremble lest that divinity should be merely an imagi-
nation, or theory, or fanciful vision, and abounding also with
warnings and heart searching denunciations against any con-
tinuance in sin.
1st. We open this chapter, and the first proof of Christ's
divinity that breaks on us from it, is the fact of his prescience
and providence. When the disciples told Jesus that his friend
Lazarus was sick he replied "this sickness is not unto death,
but for the glory of God, that the Son of God may be glorified
thereby." Jesus knew beforehand that the sickness of Laza-
rus should not hold him in the hands of death ; he knew before
hand that his disease should eventuate in bringing glory to God ;
and it would also seem from the whole context, that by his
providence Jesus had arranged, that the sickness should befall
him at such a time, and take its regular course; for when he
afterwards informed the disciples that Lazarus was dead, he
added, "I am glad for your sakes that I was not there to the
intent ye may believe, nevertheless let us go unto him." We
perceive then in his own language, an assertion of his provi-
dence and foreknowledge, "this sickness is not unto death, but
for the glory of God, that the Son of God might be glorified
thereby." Granting Jesus then, credit for veracity, for com-
mon honesty, having asserted indirectly that he was God, we
are bound to believe him such and recognise in his foreknowl-
edge and providence the attributes of the true Jehovah.
Having thus looked hastily at this first evidence in favor of
the divinity of Christ, let us for a moment turn our thoughts to
the consolations that may be hence derived. There was a
power of providence, you perceive, here engaged: "Lazarus
sleepeth," said the Lord, "but I go that I may awake him out
of sleep." He speaks not there as a deputy, as an agent, a
prophet, or an inspired man, favored with visions from heaven
like Elijah ; he might have learned that Lazarus was sick, that
Lazarus should rise again by his instrumentality ; but he does
not use the language of an agent, he speaks in his own proper
person. "I go, that I may awake him out of sleep." This is
the language of conscious divinity alone.
Now the sickness of Lazarus had not fallen on him for-
tuitously; it had not reached him in the common course of
events. It seems to have been directed by "the finger of God,"
and ruled by the providence of Jesus Christ. From that sick-
ness Lazarus was subsequently delivered, after it had been
17— Vol. IX.
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258 THE DIVINITY OF CHRIST.
consummated by death, and that sickness did end in bringing
honor to Christ, proving his deity, confounding Christ's ene-
mies and comforting his disciples. What was Lazarus? No
more than a believer, a follower of Jesus in faith ; we take him
merely for an example of divine mercy, compassion, and provi-
dence; and we have the assurance from the whole history
before us that the same Jesus who loved Lazarus, loves every
one here present that believes in his truth, who has cast on him
the burden of his guilt, and confessed his sole power to save.
Now, there is not a single circumstance which has been
ordained from the foundation of the world, that has not been
ruled and regulated by the providence of Jesus Christ. "He
upholds all things by the word of his power," by him all things
consist ; well may we believe that he exercises special providence
over his people, as his people, his "brethren," as those whom he
loves. In sickness or health, riches or poverty, the multiplying
of enemies, or the bereavement of our friends — in all these
circumstances, we may know that the Lord will be with us.
Here, then is comfort to the mourning believer. Have you fallen
into troubles? Are you laid on the bed of languishing and
brought down to the gates of death ? In all this remember that
Christ is at hand, and that your sickness shall not be a sickness
unto eternal death, but the means of a conveyance to a life of
eternal joy. Count not yourselves in that weak and debilitated
state, out of the service and beyond the power of bringing
honor to your God. Your meek submission to his providence
brings him honor. Recollect though there may not be fixed on
you, in the time of patient suffering, the eye of any mortal, yet
the eyes of exalted intelligences are on you, when you submit
without a murmur, saying, "the Lord's will be done."
2d. The second proof of Christ's divinity is opened to us in
his own saying, "I am the resurrection and the life." Now
what is resurrection? It is not merely re-animation, it is
re-construction, re-creation, it is the taking up of the dissipated
atoms that once composed the human frame, placing them
together, joining every member, casting life into every function,
restoring the equilibrium of mind, and fixing the spirit once
more in its habitation — ^this is resurrection. And it means
something more, it means besides, restoring and reviving the
glorifying of man. Such is resurrection from the dead, but
resurrection of which Jesus was the first fruits and Jesus too
the author. Now if resurrection, which is the overturning of
the realm of death, the destruction of the power of death, be,
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as it most plainly is, a re-constniction, a re-action is not this
an evident proof of Christ's essential divinity? Satan may
mar the fair works of God, and death may produce havoc
among us, scattering the visible elements of our body, dissipat-
ing its several parts and portions. But Satan, death, and every
change that takes place in this world cannot annihilate, cannot
destroy. To him alone who. created, belongs the power really
to destroy, and to him who made, at the first, man in all his fair
proportions, belongs the power to remake and to restore. Thus
then, Christ comes before us as the mighty Creator, as Jehovah,
with all his power to restore all things. "Behold, I make all
things new," a new heaven and a new earth, when the redeemed
of the Lord will be brought together in new and glorious order.
What comfort is there in this evidence of Christ's divinity I
It tells us, beloved friends, to fear not death, neither the slow
wasting of our present tenements ; it tells us that the God who
intended man for an eternity of bliss, an immortality of soul
and body, hath determined that that intention shall be fulfilled ;
he will raise the corrupt body of man to incorruption and
immortality, and glory ; no part of his plan, not one of his pur-
poses ever could, or ever shall be thwarted. Furthermore, you
have here the promise that you shall never die — "he that believ-
eth in me, though he were dead, yet shall he live ; and whoso-
ever Hveth and believeth in me, shall never die." Never shall
the believing soul lose its consciousness, lose its enjoyment
of Christ, its assurance of eternal peace, and favor with God.
3d. The text, "Jesus wept," opens to us the divinity of
Christ. You might imagine perhaps that the phrase is descrip-
tive rather of his humanity. On the subject of his humanity,
I purpose addressing you next Sabbath from the same text;
but here, at present, I do think that the text shows us much of
the Deity of Christ. Whenever you read in Scripture, that
Jesus did weep, it was with sorrow for the sins of the people.
Thus, "when he was come near Jerusalem, he beheld the city
and wept over it, saying, if thou hadst known, even thou, at
least in this thy day, the things that belong unto thy peace, but
now they are hid from thine eyes." Again, you find the sur-
rounding multitude objected against the divinity of Jesus say-
ing, "What! could not this man who opened the eyes of the
blind, have caused that even this man should not have died?"
And the Lord "again groaning in himself, cometh to the grave."
This insinuation against his power and against his Godhead,
this expression of infidelity it was, that wrung the heart of
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260 THE DIVINITY OF CHRIST.
Jesus with grief, and caused him to groan and weep
afresh. Take any cause from Scripture of an ambassa-
dor from God into whose power it was put to speak for
the divine majesty, and to plead the cause of heaven
against sinners; and where he is brought face to face
with the blaspheming multitude, you discover, in most cases,
yea, almost always, that natural indignation predominates,
rather than sorrow of heart and anguish of spirit such as Jesus
betrayed, — "Master," said the disciples, James and John, "wilt
thou that we call down fire from heaven upon them ?" because
they did not receive Jesus of Nazareth. You even find Paul,
zealous as he was, and forward in the cause of the Gospel,
speaking at times with severity and indignation rather than
exhibiting a tenderness of spirit that could weep over hardness
of heart and unbelief. Angels show not this same tenderness,
they are God's host, they are God's warriors against the spirit-
ual powers of the air their language is, "The Lord rebuke
thee ;*' Christ's language was tears of sorrow. This, therefore,
speaks to us with more eloquence than man was ever endured
withal, upon the danger, upon the ruin that must involve every
imbeliever. If God mourned over this world in its defection
and rebellion, if he compassionated it so, as to send his Son to
be its Redeemer; if God, in human form, visited this world,
inspected every scene of woe, and ministered to every affliction
with his own hand, gave honor to whom honor was due, censure
to whom censure, and tears to whom tears; then, Christ's
lamentation over unbelief, does testify to us that unbelief is the
last, the deadliest condition of crime. There is for that, at the
final state of man, no remission, no salvation.
There is a form of address suited to every state of man in
the word of God. The persons around Jesus were infidel, as
to his divinity, because of their ignorance; they had not
searched the Scriptures, they had not observed the correspond-
ence between the prophetic accounts of Scripture and Jesus,
therefore they were ignorant or unbelieving, and the Lord
mourned over them, as lost.
Now, are there among us this day some "who know not God,
and obey not the gospel of our Lord Jesus Christ?" — ^who pass-
ing along the common course of time, and mixed up with the
cares of this world, are content with a bare nominal profession
of Christianity, and with the assemblies and services of religion
from Sabbath to Sabbath, and who have not yet rolled the bur-
den of their sins on Christ, and given themselves wholly up to
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THE DIVINITY OF CHRIST. 261
the Lord — what is your state ? Why, the Lord weeps over you
as lost, and expresses your condition to be, of all conditions, the
most miserable. Oh sinners I who have hitherto stood aloof
from God, and have not embraced his salvation, can you with-
stand the tears of the Son of God ? Can you resist that argu-
ment? Here is a God of all tenderness and compassion
beseeching you to approach him, to make one with him through
faith; to become, through him saved, that he may rejoice over
you, as he did in the conversion and salvation of others, "now
is the Son of man glorified, now is the prince of this world
cast out."
4th. Lastly, we find Jesus at the grave of Lazarus speaking
as God, when he uttered the words "Lazarus come forth!"
Immediately, he that had been dead rose up from the tomb
in his grave clothes, and came forth in the perfect possession
of all his mortal powers. Observe the whole circumstance of
this miracle, it was not a mere experiment; it was not the
resuscitation of one whose life might have been for a time only
suspended; four days had Lazarus been dead, corruption had
set in, and sealed him for its own. Jesus stood among his
enemies and friends, commanded the dead to rise, and the dead
came forth; corruption was put back; all injury sustained in
the person of Lazarus was removed, he was restored com-
pletely, and was received into the arms of those who had
mourned him as lost for ever. This was a full proof of
Christ's divinity, on his own authority he commanded the grave
to give up its possession, and it obeyed. It is said in Scripture,
that "the hour is coming and now is, when the dead shall hear
the voice of the Son of God." That was a word of mercy ; for
the Lord lived among them that were dead in trespasses and
sins, and, preached to them the gospel of salvation, conveyed
to them the life of his spirit. There is a day coming again
however when the dead in their graves shall hear the voice of
the Son of God. It shall be the last day, the day of judgment,
the day when mercy shall have ceased, the day of the "second
resurrection" when the sea and the earth shall give up their
prey, when all the unbelieving and ungodly shall "stand before
the judgment seat of Christ." There are two appeals, one now
is, and the other is yet to come to the dead. Christ now speaks
to you from his word. Oh, hear him and your souls shall live.
Hear him not, and when he speaks the second time you must
both hear and obey I That is a time of vengeance to the ungodly
and to the unbelieving, when he shall shake the heavens and the
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earth, and drag forth the tenants of the tomb to his judgment
seat. "Come forth," shall then be the sunmions, we may trifle
with Christ's smnmons of mercy now and say, on to-morrow,
or at "a more convenient season," I will receive this word and
give myself to the Lord. But to-morrow, the convenient sea-
son, may never come ; and if it should come, it will find us one
degree more hardened against heaven; and next year may
come, and years may roll on while we procrastinate and carry
on the hardening process of the heart, till we go down to the
grave steeled to the very soul against mercy ; and then — what
then ! why we shall hear the voice of Christ at the last whether
we like it or not, and we must rise at his call ; and stand, shiver-
ing, defenceless, self-condemned and despairing before his
throne, to receive that sentence — "Depart from me ye cursed
into everlasting fire prepared for the devil and his angels."
May God of his infinite mercy cause all who are here present
no longer to trifle with the day of salvation, but to receive his
favor with devout thanksgiving, ascribing all honor, glory, and
dominion and majesty to Jesus of Nazareth — God and man
combined, world without end. Amen.
By the Lord's good mercy, we are permitted to resume the
subject opened on the last day of our meeting together, and to
consider the second grand doctrine that may be deduced from
the verse before us, or rather from the chapter generally, out of
which it is selected. We have briefly examined the perfect
divinity of Christ, we go now to consider his perfect humanity.
It might appear to you almost absurd to call attention to such
an undoubted doctrine as the humanity of Jesus Christ, but we
should remember that it is on that humanity that every thing
relating to the grand scheme of redemption depends. God did
not suffer, God is incapable of suffering, it was God in Christ
that suffered ; it was the perfect humanity of Jesus that under-
went the curse for us, supported by "the fulness of the God-
head." Unless we understand this, we cannot know the value
of the atonement or the consolation afforded in the doctrine of
redemption or the security of the redeemed through the all-
perfect offering made for them once for all.
To come then to our text and the subject of this day. We
have to examine the humanity of Jesus Christ. The chapter
before us opens with an indirect yet full testimony to the
humanity of Christ. "Now Jesus loved Mary, and her sister,
and Lazarus." There is a specification here you perceive of a
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THE DIVINITY OF CHRIST. 263
particular attachment to these individuals; that attachment of
course does not belong to divinity or deity, because God feels
not to man naturally and essentially any particular attachment.
God, high raised above man, and seeing into the heart of man,
observes only one mass of crime. "God," we are told in Scrip-
ture, "is no respector of persons." All this belongs to the
character of Jehovah. Man alone distinguishes his brethren,
unites with those to whom he is drawn by any assimilation or
by any s)rmpathy; and so, particular attachment or peculiar
friendship is a part of humanity. If you allow this, then the
notice of Christ's particular attachment to the family of Beth-
any is a notice of his humanity. That attachment was not a
secret one, it was known to all men, in so much that when
Lazarus was ill, the sisters, having no stronger arguments to
use, to beseech and procure the assistance of the Lord for their
relief, having no extraordinary virtues to rehearse, nothing to
urge his haste, sent to him, saying, "Lord, he whom thou lovest
is sick;" they rested emphatically on that attachment which
Christ had permitted them to know. Similar was the attach-
ment of the Lord to John, the brother of James, who laid his
head on his Master's bosom — ^all this you will allow belonged to
the humanity. Of what character was this humanity? Like
our own, stained, polluted, corrupt and fallen? No, it was
holy, perfect, as perfect, and more so than that of Adam when
he came forth from the hands of his Creator.
Every moral disposition in the descendant is derived from
the sire, "as your fathers did, so did ye." Jesus of Nazareth,
in his moral nature inherited no sin, and was spotless and with-
out blemish. The prince of this world sifted him to the heart's
core, and found in him nothing, he was pure even unto death.
And while Jesus was pure and perfect, without fault or error,
or trace of iniquity, he was a man that formed friendship,
showed peculiar attachment, and a man who once engaged in
love, a f rendship to any human being, never failed and never
deceived.
Now look at the great advantage resulting from this view
of the humanity of Christ. It affords you every possible con-
solation, whatever be your misery or affliction in this life ; if
you are fatherless, childless, friendless, forsaken, the outcast
of all men — ^here is Jesus of Nazareth, the same Jesus that
loved "Mary, and Martha, and Lazarus," that hastened at their
call to relieve distress, and alleviate woe, ready to solace you,
to wipe away every tear from your eyes, and relieve you in all
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264 THE DIVINITY OF CHRIST.
your adversities. Here is Jesus, ready to show you the same
tender attachment and kindness he did to the family of Beth-
any. Only believe he lived and died to bring his people to
glory. He hath counted his believing people in this world, and
not one of them shall be lost; not one of their sorrows shall
lack his sympathy. Such is Jesus, he is prepared to meet with
the least in this congregation, and bless that least, when the
world has frowned on him, and every earthly consolation has
failed.
Consider the advantage of contemplating thus the humanity
of Christ, — Christ ate with the family, drank and associated
with the family, sat down with them as a friend. In. his com-
munication and converse with this family he never once low-
ered his dignity, or lost sight of his commission; whenever
occasion did offer, he was prompt to administer salutary
instruction, and to advertise them, that "one thing was need-
ful," and that whosoever had "chosen that good part," should
find, it would "never be taken away." Christ is now your
example; from his intercourse and intimacy with the family
of Bethany; learn that he has sent you who believe, into the
world as his ambassadors, he has commanded you to glorify
God, to be his missionaries to all men, to plead with them, to
exhort them, to warn them, and to entreat them to have mercy
on their own souls, while the world is the great scene of temp-
tation, to bring man from serious reflection on the things of
eternity, — ^you are to beseech men, and warn them, and win
them by "a word fitly spoken," to salvation. Think not that
the Lord Jesus would have you go forth in a spirit of morose-
ness, or uncharitable harshness to warn men, as ascetics from
the desert. No, he commands you to be meek and lowly, not
to "break the bruised reed, or quench the smoking flax," but
in all things to order yourselves in his likeness and commend
his doctrine by love to your fellow sinners.
Look again, at this development of the humanity of the Lord
Jesus Christ. It teaches you to put on the very character of
Christ ; this family enjoyed his society. Now, it is not a matter
of probability, that this was an amiable family, but it is almost
a certainty ; there are traces of amiability in their history ; they
were united in the truest attachment, they loved each other
ardently, and they had many friends to sympathize with them ;
for "many of the Jews came to visit the sisters" on the death of
Lazarus. If they were not an amiable family, they would not
have met with this amount of kindness, and respect from their
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THE DIVINITY OF CHRIST. 26b
acquaintance. We find that John was a man of great amia-
bility, and judging from his style of composition, we would say,
that he originally received from the God of nature much suavity
of spirit, as well as from the God of Grace much true amia-
bility ; there is nothing more probable than this, that the strong
regard which Jesus showed to John the brother of James, was
fotmded on a sympathy arising from a resemblance between
their characters. If you value the society of Jesus, if you
would partake of his sympathy in your affliction, if you would
have him your friend in all things, I would beseech you, "by
the meekness and gentleness of Christ," "be not conformed to
this world, but be ye transformed by the renewal of your
minds," put on the Lord Jesus in lowliness, in meekness, in
kindness and courtesy, in all graciousness, that you may prove
suited to his companionship.
2d. However, to go on with the proofs of Christ's humanity.
We see in the second place, that Jesus was exposed to suffering
and exposed to death. In v. 7, we are informed that he said to
his disciples, "let us go into Judea again, his disciples say unto
him, the Jews of late sought to stone thee, and goest thou
thither again ?" Christ was thus liable to suffering, injury and
agony, and death. Now it is this very liability to suffering that
provides us with a full sacrifice in- Jesus. Were he altogether
divine and incapable of suffering, there would be no redemption
in him, no sacrifice, no "shedding of blood," and therefore "no
remission of sins."
We have before us then in the christian dispensation, a per-
fect Saviour, a perfect sacrifice, a perfect redemption. Does
it trouble you to understand this redemption — ^this matter of
sacrifice? Does it cause in your minds any doubt or difficulty,
how the shedding of blood can take away sin ? The matter is
simple; it is altogether the business of substitution, that one
word explains the mystery, a mystery which God has revealed.
God declared, that "the soul that sinned should die ;" our sub-
stitute has died, Jesus died for us, that we might live pardoned
and saved. This is the doctrine of redemption, of atonement,
and let me observe, that this unravelling of the mystery of
atonement is that which God has given to us in the very law of
social life. The world is governed by substitution; there is
not a single proceeding in which we are occupied in this life
but is a proceeding of substitution. A man befriends his fel-
low, by substitution ; he raises his companion to prosperity by
the substitution of his own interest, by his own property, his
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266 THE DIVINITY OF CHRIST.
own person; man relieves, and sometimes rescues from the
afflictions of this life, his fellow creatures, by substitution: —
and so it is was by the substitution of himself — the Lord Jesus
came to save us from eternal wrath.
Having shown, thus briefly, from the humanity of Christ the
complete substitution of a perfect Redeemer, let me charge
you to hold fast by the cross of Christ, to-day "God forbid
that I should glory, save in the cross of our Lord Jesus Christ
by which the world is crucified unto me, and I unto the world."
Oh ! were the last words of the dying Saviour written on man's
heart, "it is finished," — were these words written in indellible
characters on his soul, could he mar the fair proportions of
Christianity by super-adding to them his own righteousness;
or destroy the liberty and freedom of divine grace, by entan-
gling it with his own conditional performances ? Believe, that
the work is finished, that Christ has accomplished all that is
necessary for your redemption, and the glory of God shall rest
upon you.
Lastly, as an evidence of Christ's humanity, look to the text,
"Jesus wept."
It is true, that the tears of the Lord were much produced by
his divine compassion for the unbelief of the surrounding mul-
titude, who insinuated against his divinity, because Lazarus
died. But when we read the verses as they follow in natural
order, we perceive that the tears of Christ, also flowed from
human sensibility. For it is written, "when Jesus saw her
weeping, and the Jews also weeping, which came with her, he
groaned in the spirit and was troubled ;" and having faultered
out the inquiry, "where have you laid him?" burst into tears.
Though we live in a miserable, fallen, and degraded state,
though our sensibilities and passions are embarrassed, and all
but extinguished by the prevalence of sin, yet we know this
same passion, S)rmpathy; we have experienced what it is to
"weep with them that weep," and "rejoice with them that do
rejoice." This sympathy came from the humanity of Christ —
it was the humanity of "Jesus wept." In the divinity, he saw,
that all the sorrows of the sisters, and all the sorrows of the
Jewish relations were to pass away in one moment ; as he was
about to restore Lazarus to their arms, he knew that all their
sorrows should be converted into acclamations of joy. But he
felt in his humanity, compassion for those who wept around
him, and he could not forbear to mingle his tears with theirs.
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Thus then Jesus, as man, sympathized with the sisters and
relatives of Lazarus.
What a blessing is opened to us in the consideration of the
text, "Jesus wept!" Jesus will weep with his people, Jesus
ever does sympathize with his disciples. Could he do no more
for us than this, to partake our sorrows, and share with us in
our trouble, it would go far to diminish the burden of our
earthly woes. We count that man alone truly and perfectly
wretched, who has no friends, — ^no comforter, — ^no kindred
spirit from whom he may receive compassion. But now, you
can believe, as if you had seen Jesus standing at the grave of
Lazarus, that he will weep with you, share with you your
afflictions and thus lighten the load of your distress.
But Scriptuire is clear on this point, Paul tells us in the epistle
to the Hebrews, that this sympathy of Christ was a necessary
ingredient to compose his priestly office, as mediator. "See-
ing then, that we have a great High Prest that is passed into
the heavens, Jesus the Son of God, let us hold fast our profes-
sion ; for we have not an High Priest which cannot be touched
with the feeling of our infirmities, but was in all points tempted
like as we are, yet without sin, let us therefore come boldly
unto the throne of grace, that we may obtain mercy and find
grace to help in time of need ;" you may go now from all the
troubles of life to "the throne of grace," to pour out your sor-
rows into the bosom of Jesus, and receive from him every con-
solation. And, better still, we find that Christ feeling for us
in all our infirmities does more than console us by the deed of
sympathy ; he pitied our infirmities and pleads for us with God.
"But this man, because he continueth ever, hath an unchange-
able priesthood, wherefore he is able also to save them to the
uttermost, that come unto God by him, seeing he ever liveth to
make intercession for them;" thus the mediation of Christ is
complete s)rmpathizing with us, feeling with us, sharing with us
our sorrows, and then rising up to plead for us, that we may
receive blessing from on high : there is not a care, there is not a
calamity that can come on you, but the Lord will pity you, and
aid you ; when you approach him in faith, and in the confidence
of a friend and brother.
You may say, perhaps, this is consolation for what we may
call sufferings in this life, but is there any consolation for us
in our sins ? Can Christ sympathize with us, when we experi-
ence the bitterness of remorse, the tortures of an accusing con-
science? Aye, even here, Christ can feel for us. He never
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268 THE DIVINITY OF CHRIST.
sinned, it is true, never did guile proceed from his mouth, no
stain of iniquity ever was in his heart ; if so, the hopes of men
were dashed to earth. But though Christ was spotless, yet we
read, that as he was our substitute, God laid on him, as if he
were guilty, all the consequence of our crime, and he had then
to wither under the curse, and then to writhe under the agony
and remorse of sin. If Christ tasted all this, can he not feel
for you ?
Oh, brother in the faith, who hast been betrayed into trans-
gression; recollect that Jesus reproved Peter after his base
denial, after his ungrateful and cowardly desertion of his
master in the last extremity, with no more bitter censure than
this "Simon Peter, lovest thou me ?" Your blessed and divine
master is ready to pity and pardon you in your transgressions,
apply to him, "he ever liveth to make intercession" for you,
pray to him, that you may "go and sin no more." Are there
among us yet, any that have not gone to Jesus, that have never
sought an interest in his intercession, or entreated him saying,
"Lord, save or I perish ?" You may think your iniquity is too
great to be forgiven, and that the amount of your crimes is too
heavy to be removed by any act of divine mercy ; God has told
you, "as far as the east is from the west, so far has he removed
our transgressions from us." God has told you that his Son
died for the chief of sinners. Are you the chief of sinners?
Are you a blasphemer, an obstinate, daring infidel? No; well,
then, come now to this Jesus, who "ever liveth to save to the
uttermost those who come imto God by him." Place the great-
est monster the world ever saw under the teaching of the gos-
pel, and if he is brought to believe it, as sure as God is in
heaven he shall be saved ; for God has said, "whosoever believ-
eth shall not be confounded."
Sinners, there is but one crime unpardonable, and it is the
entire, enduring, obstinate rejection of Jesus. If he was a
mere brother beloved, "a brother bom for adversity," full of
sensibility, sympathy, tenderness, your coldness towards him is
an aggravation of all past sins. Cast not away then the gospel
of pardon and salvation, but draw near to him who ever liveth
to make intercession for lost sinners, who can save to the utter-
most and "your souls shall live."
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THE DIVINITY OF CHRIST.
They received only a single apocrsrpal Gospel which, by muti-
lation and corruption, they had made to harmonize with their
own peculiar views, and discarded the whole canonical New
Testament as it has been delivered down to us.
Having thus disposed of the objections suggested by our
general scriptural argument for the Trinity, we now proceed to
call attention to one particular scriptural proof of the doctrine
of the Trinity, and that is, the divine commission of our Lord
and Saviour considered in connection with the form of christian
benediction.
The baptismal as well as ministerial commission is found in
Matt. 28:19 in these words, "Go ye therefore, and teach all
nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost."
That this passage forms a part of the original text is, and
must be, admitted. Unitarians indeed have dared to suspect,
and some of them positively to assert, that it is a spurious addi-
tion. But, as Dr. Pye Smith with unusual severity remarks,*
"This insinuation, or assertion, is in contradiction to all fair
evidence, and in despite of all legitimate criticism. All the
evidence by which the text of ancient authors is settled, is
incontrovertibly in favour of the genuineness of the passage.
The anxiety and the efforts to expunge this text, even by means
so flagrantly unworthy of liberal learning, indicate a strong
feeling that it cannot, by fair interpretation, be made consonant
with Unitarian views."
The christian benediction is found in ii. Cor. 13, 14, "The
grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all. Amen." A
similar form of christian salutation is contained in Rev. i. 4, 5,
"Grace be unto you, and peace, from him, which is and which
was, and which is to come ; and from the seven Spirits which
are before his throne ; and from Jesus Christ, who is the faith-
ful witness, and the first begotten of the dead, and the prince of
the kings of the earth."
In reference to this last passage Dr. Smith remarks as the
conclusion of a critical examination of the passage,t "I conceive
that the principles of rational interpretation authorize our coin-
ciding with those interpreters who understand by the expres-
sion "the Seven Spirits which are before the throne," that one
♦Test, to Messiah, vol. 3, p. 23.
IPyc Smith 3, p. 144.
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270 THE DIVINITY OF CHRIST.
Divine Person who is called in Scripture the Holy Spirit, and
the Spirit of God."
The general import, so far as they relate to the doctrine of
the Trinity, of these several passages is the same. The bap-
tismal communion and the benediction both alike refer to the
three persons — Father, Son, and Spirit as objects of worship,
sources of all spiritual and divine blessings, and therefore as
equally divine, omniscient, omnipotent, and omnipresent. The
first forms the basis on which Christianity is made to rest, —
the initiatory form of christian dedication and profession, —
and the latter forms the short and closing form of christian
prayer salutation and benediction to be used in all occasions of
christian worship.
We shall confine our remarks chiefly to the former, that is,
to the instituted form of baptism, since much of what will be
brought forward in elucidation of its bearing upon the doctrine
of the Trinity will apply equally to the latter.
This is the language of the risen Saviour before ascending
up to that glory which he had with the Father from before the
foundation of the world. It was delivered to the collected body
of his disciples, met by appointment in Galilee. It was intro-
duced with the declamation that all power of every kind, the
highest authority in heaven and on earth was delivered unto
Him. That is as the only begotten Son of God, he derived
from God the communication of that divine essence which
involved power and prerogatives which could neither be
received nor exercised by any being less than God. And con-
sidered as referring also to his mediatorial character and work
it is to be borne in mind that,* "The mediatorial function, and
the assuming of human nature in order to discharge that func-
tion, constitute a new office, a new character, new manifesta-
tions of the uncreated glory to intelligent beings, a new kind and
course of relation to those beings. In the contemplation of
these, nothing can be more proper than to say that the dominion
and glory of Christ are the gift to him of the Divine Father,
"of whom are all things ;" while the essential excellences of his
superior nature remain necessarily unchangeable, because they
are infinite."
In these words therefore we have the authoritative commis-
sion upon which rests the ministry, ordinances, and order of
the church of Christ upon earth. It refers to all nations, and
to all ages, and to every thing pertaining to the discipling or
*Smith, Messiah, vol. 2, p. 186.
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THE DIVINITY OF CHRIST. 271
converting of men to the faith as it is in Jesus, and to instruct-
ing them, when baptized, in the doctrines and duties of Chris-
tianity as there known or to be communicated by Christ through
His Spirit and the Apostles as inspired by Him. And as tliis
commission is introduced with the declaration of Christ's infi-
nite dignity and powei so it is closed with the same assurance of
omnipresent and omniscient abiHty to bless, prosper and govern
those who acted in conformity to his command. This, then, is
the fundamental, permanent and supreme constitutional basis
of the Church of God under its last and christian dispensation.*
♦Similar is the declaration in Matt 18 : 20 : "For where two or three are
gathered together in my name there am I in the midst of them." Smith 2,
p. 224, 225, 226. "What, then, is it, to be gathered together to the name
of Christ ?" The connexion plainly shows, that it is the union of christians,
for the preservation of good order and purity among themselves, with social
prayer tor the divine direction and blessing. "Again, verily I say unto you,
that if two of you consent upon earth, concerning any matter about which
they may supplicate, it shall be done for them by my Father who is in
heaven : for where are two or three gathered together unto my name, there
am I in the midst of them."
"It appears therefore that the name of the Lord Jesus Christ (his perfec-
tions and glories manifested in his revealed truth), is the object, to do
honour to which the social worship of christians is to be conducted ; and
that the language especially selected by him, for conveying this declara-
tion, is in exact conformity with that which in the Old Testament is appro-
priated to the Eternal Deity. Is it imaginable that the wisest, meekest,
and best of teachers would have selected such language as this — language
by no means of frequent occurrence, if he were conscious to himself of
nothing, in nature and condition, above the rank of a human prophet!
Upon the hjrpotheses of denying any such superior and truly Divine nature,
would not this language be a most unwarrantable, unnecessary, and danger-
ous deviation from plain modes of speech ; seeming, at least, to intrench
upon the prerogatives of the Divine Majesty, and likely to be an occasion
of serious error and actual idolatr>' I
Christ promises a peculiar presence of himself : "There am I in the midst
of them.''
To be in the midst, CJlfnil *°^ iHlH)* '« * Jewish phrase, frequent
in the Old Testament, applied to every variety of subject, and simply denot-
ing presence: sometimes with the accessory idea of presiding, as in the
prophe<nr of Zephaniah ; "The righteous Jehovah in the midst of her : — ^the
King of Israel, Jehovah, in the midst of thee ; — ^Jehovah, thy God, in the
midst of thee, mighty."
The question is : "In what sense is this presence attributed to Christ ?"
After a very full and lengthened examination of all possible modeo of
interpreting the passage, see p. 225-235. Dr. Smith thus concludes: "It
remains for me to express my conviction, founded on the preceding reasons,
that the only fair and just interpretation of this important passage is that
which regards it as a declaration of such a spiritual and emcient presence
as implies Divine perfections: such a special exercise of power and mercy
as in the use of this phrase, the Scriptures habitually ascnbe to the Deity ;
and such as involves the attribute of omnipresence." Smith 3, p. 458,
459. The ancient Rabinnical Jews attribute this condescension to the She-
cinah ; which term they applied to the Messiah : "Where two sit together,
and their conversation is not of the law, that is the seat of the scomer. —
But where two sit together and converse upon the law, the Divine Majesty
(the Shecinah) dwells between them ; according to (the declaration.) They
that fear the Lord converse each one with his neighbour, and the Lord
hears it and observes it, and a memorial is written before him for them."
Pirke Avoth (Dictates of the Fathers), one of the most revered parts of
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272 THE DIVINITY OF CHRIST.
Of this church, or of this dispensation of the church, rather,
baptism is made the initiatory rite, sign, and seal instead of
circumcision and sacrifice which had hitherto existed. For
the alteration of the sacramental sign of initiation into the
church of God this is the only positive authority besides apos-
tolic example. Baptism is therefore every where said to be in
the name of Christ, as denoting his authority,* in the origin of
the institution, or "to his name" as the object of the honor and
obedience implied in this observanccf
And whatever may be, in other respects, the nature and
extent of that honour and obedience which are here signified,
it is unquestionable that they recognize their object as the
Head of a religious dispensation.
What then does this instituted sacrament of initiation into
the christian church import. If we revert to the sacrifices
which constituted the primitive form of initiation into the
church of God and the mode by which the Sons of Grod and the
sons of men were distinguished — ^the manner in which men
called upon the name of the Lord — and the manner in which
Noah and Job deprecated divine anger, implored divine blessing
and returned grateful thanks for divine favours to them and
their children — we are led to regard baptism as an act of invo-
cation imploring divine blessings, — ^as an act of divine authority
administered in the name and by the divine commission of the
parties in whose name it is performed, — as an act of dedication
by which the parties baptized are devoted to their worship,
honor, and service, — and as an act of solemn covenant in which
God the Father, Son and Holy Ghost ratify by an outward seal
the Mishna, of which it forms the Fourth Seder and the Tenth Book.
The Jews attribute it to a very high antiquity, and there can be no reason-
able doubt of its having been in their possession from, at the lowest, the
third or fourth century. This passage is in Surenhusiur's Mishna, part
II, p. 435 and Rabe's German Translation (Onolzback, 1760) vol. 4, p. 276.
On this passage of Scripture, Abaddee remarks, p. 240, 241 : "A promise
this, which Christ could not perform, as man, but only as God : because, as
man, he is limited by time and place ; as God, he acts independently on
both. To say that he is in the midst of our religious assemblies by his
Spirit is not sufficient For if the Spirit intended be the Spirit of Christ,
Christ must be God; because that Spirit is present, with devout worship-
pers, in all places at the same time. But that Jesus is really and properly
God, our opponents will not allow. The Spirit in question, therefore, must
be that of the Father, and not of Christ ; consequently, not our Lord, but
Divine Father, is present in our assemblies. Nor is Jesus said to be in the
midst of his people *by faith,' which is ^ft of the Holy Ghost. Elisha
received a portion of the Spirit of Elijah, in receiving from God such gifts
as were similar to those of Elijah ; yet it is never said that Elijah was with
the Jews, or in the midst of their assemblies, after his ascension into
heaven."
♦Acts 10 :48.
tActs 8 : 10 and 19 : 5, and 2 : 38, when it is 2 1 with regard to Christ.
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THE DIVINITY OF CHRIST. 273
and a sacramental ordinance the covenant of grace, making
over to the parties baptized the several blessings promised by
binding them on their part to seek and to secure them in the
way of God's appointment.
The church, by its ministers, is therefore required to baptize,
consecrate and introduce into the church under its christian dis-
pensation, all such persons of every nation and people under
the whole heaven, as had ever been initiated, and she is to do
this in the name of the Father, Son and Spirit, and as author-
ized to do it as their representatives. God thus engages to ful-
fill to every one thus baptized the promise "he that believeth
and is baptized shall be saved." "To this," to use the language of
Calamy,* "God in baptism sets his seal ; and all the sacred three
are concerned. The Father engages that He will be reconciled
and gracious ; the Son that he will fully act the part of a kind
and faithful mediator; and the Holy Ghost, that he will be a
sanctifier, guide and comforter. All this is as certain, in the
case of persons truly devoted, and that are afterwards faithful,
as it is that water which we see with our bodily eyes is applied
in the sacred name of the triune God. And we ministers by
applying this water in their name, do in their stead give assur-
ance of all this. And it being but agreeable to our commission
so to do, it may as much be depended on by persons truly seri-
ous, that these engagements will be answered, as if each of the
sacred three assumed a bodily shape, and gave verbal assurance
of it."
Before this commission was given, baptism, administered byf
John into the name of Him who was to come, or by the dis-
ciples of Christ into the name of Jesus, was, legitimate and per-
fect for all purposes, because it was so ordained by the supreme
authority ; but now that the recognition of the Persons is dis-
tinctly prescribed, to omit any of them would be an act of dis-
obedience to the command of Christ.
Baptism therefore "signifies the full and entire consecration
of the person who is baptized to the service and honor of that
Being, in whose name it is administered." But if this is the only
signification we can attach to baptism — ^then it follows that this
consecration can never be made to CJod and two of his
creatures, nor to God with one of his creatures together with
an attribute an energy and a mode of operation. Such an idea
would be as absurd as it is impious.
*Calamy on Trinity, p. 171.
tThe Jews in the name of the Father only.
18— Vol. IX.
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274 THE DIVINITY OF CHRIST.
What ! baptize in the name of God and two creatures, in the
name of God and two servants, the one inferior to the other!
I baptize thee in the name of the Father, and of the Son, his
servant and of the Holy Ghost, an inferior servant! the serv-
ant of a servant — the creature of a creature! Such, when
analyzed, is the Arian baptism. On the same principles of
analysis, the Arian benediction will run thus. The grace of the
Lord Jesus Christ, a creature of God, a servant of the Deity,
and the love of God — and the communion of the Holy Ghost, a
servant of Jesus Christ — a servant of a servant be with you
all. Amen.
And this absurdity and impiety would be increased when to
use the words of Dr. Wardlaw* the words are considered as
the terms of an initiatory rite, connected with a religion, in
which all worship but what is addressed to the one Jehovah, is
under every form, whether expressed or implied, so decidedly
condemned. The apostles were to teach the Gentiles, that they
should "turn from those vanities which they worshipped, to the
living God:" and those who received their instructions they
were to baptize "in the name of the Father, the Son, and Holy
Spirit." What, then, must have occurred to their hearers and
converts, from the use of these words, but that they were now,
instead of the multitude of their former deities, to adore and
serve the Father, the Son, and the Holy Ghost, as the one
living and true God ? Baptism was to be administered, in the
name of all the three, in the very same way; and surely, there-
fore, there is the fairest reason to conclude, in the same sense.
It is not, "baptizing them in the name of the Father, and of his
two servants, the Son and the Holy Spirit ;" — nor even, "bap-
*0n the Socinian Controversy, p. 49, 50.
Wardlaw, p. 50, 51. "On what principle of criticism, then, are we to
interpret the expression, 'the grace, or favour, of our Lord Jesus Christ,'
an expression so precisely the same in form, in a different sense ? in a sense
that does not imply Jesus Christ's being the object of a similar inward
aspiration? And the same question might be asked, with regard to the
remaining phrase, 'the communion of the Holy Spirit.' It should be con-
sidered, too, that the Corinthians, to whom he thus wrote, would at once
associate the phraseology employed with the terms of the initiatory ordi-
nance of baptism, to which they had submitted on their entrance into the
christian church. They would perceive the coincidence between the one
and the other ; and would understand the apostle as addressing himself, in
their behalf, to the three persons in whose name they had, upon his own
instruction, been baptized. I would only further ask at present, how we
can suppose an inspired man, or even a man of common understanding,
to recommend, in the solemn language of prayer, his converts and brethren,
to the love of God, and to the favour and communion of two of his
creatures : or to the love of God, the favour of a man, and the communion
of an attribute, or influence, or energy? and that, too. not only in terms
so exactly alike, but with a precedence given to the creature, in the order
of address?"
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THE DIVINITY OF CHRIST. 2f5
tizing them in the name of God, and of Christ, and of the
Spirit ;" but, without the slightest intimation or symptom of any
change in the meaning of the expression, in its application to
one of the persons more than another — ^**baptizing them in the
name of the Father, and of the Son, and of the Holy Spirit."
The very same kind, and the very same degree, of honour and
reverence, that are paid in this rite to one, are paid, as far as
language can indicate the meaning of the speaker, alike to all."
This baptismal commission therefore implies necessarily
invocation of the divine persons in whose name it is performed.
It is the solemn invocation of all those blessings which consti-
tute the glad tidings of great joy, the fulness of the blessings
of the gospel of Christ, peace with God and life everlasting,
for every helpless, guilty, sinful child or adult who is baptized,
from those whose Godlike prerogative it is to bestow grace,
mercy and peace. It is a solemn invocation addressed by the
minister, the church, and the parents, to those divine beings
who are supposed to be present and able to accomplish what is
desired. And these persons, though not sensibly, are believed
to be really present, such prayer is an act of religious worship.
The blessings sought are not of that kind which one creature is
competent to bestow upon another. They refer both in bap-
tism and in the benediction to the judicial state of an accounta-
ble being before God ; to the remission of moral offences ; to
the production and preservation of certain mental qualities,
which none can efficaciously and immediately give but He who
holds the dominion of human minds and feelings ; and to the
enjoyments of supreme and endless felicity. They are Grace,
Mercy, and Peace: Grace; the free favour of the Eternal
Majesty to those who have forfeited every claim to it; such
favour as is, in its own nature and in the contemplation of the
supplicant, the sole and effective cause of deliverance from the
greatest evils and acquisition of the greatest good : Mercy; the
compassion of infinite goodness, conferring its richest bestow-
ments of holiness and happiness on the ruined, miserable and
helpless: Peace; the tranquil and delightful feeling which
results from the rational hope of possessing these enjoyments.
These are the highest blessings that Omnipotent Benevolence
can give, or a dependent nature receive."
The Sacred Three are not only distinctly named, but invoked,
and called upon for needful help to keep the bond which the
parties baptized are brought under. And therefore Origen
represents baptism as an invocation of the adorable Trinity.
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276 THE DIVINITY OF CHRIST.
Athanasius, speaking of the form of baptism, says, "What
society and communion can a creature have with the Creator?
Why is that which was made reckoned up with the Maker?"
And Gregory Nazianzen says, "The Trinity is not an enumera-
tion of unequal things, but a complexion or comprehension of
those that are equal and alike in honour."
Baptism also as certainly and necessarily implies, dedication
to these three persons as invocation.. The object held forth in
this ordinance is unquestionably recognized as the head of the
christian dispensation, the foundation on which it rests, the
source of its authority and blessings and the distinguishing
badge of peculiar and characteristic doctrine of Christianity.
God therefore as Father, Son, and Holy Ghost, is the object to
whom by baptism every christian is solemnly consecrated. The
whc4e scheme of Christianity centers in the revelation made to
us of this triune God. The sum of all saving knowledge is
comprehended in what is taught concerning Father, Son, and
Holy Ghost. It is into the profession of belief in what is thus
taught— of obedience to it — and of a joyful acquiescence in it —
we are baptized. We are baptized into the names of each of
these persons that is, into the belief of all that is taught con-
cerning each in the word of God — their relations to each other
in the covenant of grace, and to us in the provisions and prom-
ises of the gospel. This comprehends all that is necessary to
our salvation and all that is peculiar and characteristic of the
christian religion. In distinction from the Patriarchal and
Jewish dispensation of the church in which this doctrine of the
Trinity like every other was taught in a progressively devel-
oped form, the church as christian is based upon the knowledge
of God as the Father, the Son, and the Holy Ghost. And as
all other forms of religion had many Gods and many mediators
Christianity reveals "one God and Father of all," one Lord and
Mediator between God and man, and "one Spirit" of grace to
renew, sanctify and save.
This doctrine therefore is the comer stone — ^the characteris-
tic and essential feature of Christianity. And that it may not
possibly be obscured by any rationalistic interpretations of
particular texts it is embodied in one of the only two symbolical
sacraments of the christian church, by which it is necessarily
propagated and perpetuated as long as the church itself shall
endure. It has therefore ever been by a profession of belief in
this doctrine, and by a public dedication to this triune God, that
persons have been received whether as infants or adults into
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THE DIYINITY OF CHRIST. 277
the christian church and thus separated from the world lying
in infidelity on the one hand and from the Jews who deny their
God and Saviour the Lord Jesus Christ on the other.
Every member of the christian church thus enters by baptism
into a covenant with God as Father, Son and Holy Spirit by
which he is bound to honor, worship and serve them to seek
their favour and mercy and help — and to live to their honor
and glory, God as Father, Son and Holy Spirit pledging him-
self on his part to fulfill to them all his manifold and gracious
promises.
All that is necessary to be believed and done in order to sal-
vation is thus summarily comprehended in this baptismal com-
mission and formula. It constituted therefore as we shall
show the earliest creed and the basis of all the early christian
creeds as for instance the Apostles, the Nicene, and the Athana-
sian. The love of the Father, the grace of our Lord Jesus
Christ, and the communion and fellowship of the Holy Ghost
comprise the sum of christian blessings and to know God
experimentally in the spiritual indwelling of these heavenly
gifts and graces is eternal life. Nor is there one doctrine of
Christianity which is not embraced in, or does not flow out
from this glorious truth of the triune Redeeming God. Here
we are led to believe in God the creator, preserver, and provi-
dential governor of the universe of mankind — in God the
Redeemer by whose incarnation, mediation, death and inter-
cession man is recovered out of this fallen miserable state, —
and in God the Sanctifier by whom having been redeemed man
is raised to a truly divine life being recovered in the spirit of
his mind purified in conscience and made meet for an inherit-
ance among the saints in light.
Here we behold the love of the Father in originating the
glorious gospel of the blessed God and in receiving, justifying,
adopting and restoring every believing sinner — ^the grace of our
Lord and Saviour Jesus Christ in seeking and saving them
that are lost, in giving them power to become sons of God, and
in keeping, guarding and guiding them through faith unto sal-
vation,— ^and the regenerating, sanctifying and comforting
influences of the Holy Ghost Here we see therefore the
duties which we owe to each of these divine persons arising
from the relations in which they thus stand to us and to each
other. And here therefore we see the whole economy of salva-
tion from its first inception to its full and final consummation
as God is now in and through Christ Jesus reconcilii^ sinners
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278 THE DIVINITY OF CHRIST.
unto Himself not imputing unto them their trespasses, but
imputing unto them that righteousness which is without works
on their part and giving His Holy Spirit to them that ask Him.
You will observe that this dedication is €«? eis into, not in, as
our translation renders it, but into the name of the Father, and
into the name of the Son, and into the name of the Holy Ghost
— that is, each of these persons are equally the object to whom
the dedication is made, with whom the covenant is sealed, and
whose blessing is sought and promised. Of this use of the
preposition €«? we have abundant proof. *Now this implies
to use the language of Dr. Smith,t "in the Being who is, in the
highest and most proper sense, the object of it; such properties
as these; capacity to receive the thing or person dedicated,
ability to protect, and a right and power to confer all the good
that is contemplated in the act of dedication. Now the
acknowledgment of these properties, and reliance upon them,
which are manifestly included in the idea of religious dedica-
tion, are affections belonging to the act, or the habit of mental
adoration. The moral use of baptism is also intimated by its
being "the stipulation" of "a good conscience towards God."
Now the existence of a stipulation implies the presence, or in
some way the knowledge of acceptance, of the person to whom
the engagement is made. It supposes, then, in this case, the
presence or cognizance of the Son and the Spirit equally with
*On the objection to this from the fact "that the Israelites (Smith 17)
were all baptized unto Moses in the cloud and in the sea." We quote Dr.
Smith's words, p. 18: "Reply 1. In this passage the phrase is used in the
sense of a very remote allusion and accommodation. It, might, with as
much reason as is contained in the objection, be contended tnat there is
no being who is truly and proper by God, or that there is no being who
is truly and properly God, or that there is no ground for worshipping hifai
alone, because Moses was made God unto Pharoah." The same figure is
employed in both cases. Moses is here represented as the designed rep-
resentative of Christ, the Head of the new covenant; and the Israelites
were "baptized unto Moses, as tjrpical of the being baptized unto Christ."
"There is good reason for regarding the word Moses as being here put
metonjrmically, for tht institutes or religion of Moses ; as it occurs in the
subsequent epistle, "When Moses is read, the veil is upon their heart.'^
Thus the plain sense of the Apostle's words would be, that the Israelites
were, by their participation in the deliverance from Egyptian slavery,
brought under a public and recognised obligation to obey all that God
might enjoin upon them, by the ministry of Moses. I think it highly prob-
able that the expression, "being baptised into Christ," which occurs twice,
has a similar signification ; denoting, not any external act, but a mental
and practical consecration to the influence of genuine Christianity.
There are respectable grounds for the opinion that, by an ascertained
though not frequent Hebraism, the preposition is put to denote the instru-
mental cause; "they were baptised by Moses." as if it had been.
Thus the ancient Ssrriac translated the passage, using the phrase comnoR
to both the Hebrew and the Arasmean dialects, "by the hand of Moses.**"
The second of these interpretations seems, to my judgment, the best sup-
ported by evidence."
tSee Smith 3, p. 17.
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THE DIVINITY OF CHRIST. 279
that of the Father. From these premises, I think there is
grotind to conclude, that baptism "into the name*' of the Father,
or of Christ, or of the Spirit, implies and includes a measure of
those mental affections and acts which constitute religious
worship; and therefore may justly be considered as, indirectly
and by implication, an act of worship."
The early exposition of the Faith preserved among the works
of Justin Martyr says, "Since in the doctrine of baptism, the
one name has been unitedly delivered to us, of the Father and
the Son and the Holy Spirit ; what reasoning can set aside the
existence of the Son and the Spirit in the Divine and Blessed
Essence."
"The divine majesty and glory," says Limbarch, "are attrib-
uted to the Holy Spirit ; since we are commanded to be baptized
into his name, equally with that of the Father and the Son."
"That the Spirit is put," says a late justly admirable divine of
Germany, "in the same degree of dignity as the Father and the
Son; so that he is entitled to the same religious honour, and
upon the same ground of certain evidence, follows from
the institution of baptism, in which we are dedicated 'to
the name of the Holy Spirit/ as an object of worship and con-
fession. So that the very first entrance into the christian reli-
gion shews, that the Holy Spirit is not a created being, but is
God, equal with the Father and the Son."
But it may be said that it is only into the name of the Father,
Son and Holy Ghost we are to be baptized. The name of God
however often stands for God himself in his power and
majesty.* The name of God, therefore, is in other words the
perfection and glory of God as God. t"Iii the sacred use of the
Old Testament, the phrase under consideration was a formula,
to express the direction and object of a religious act ; and that
all the acts with which it is combined, are such as express men-
tal or external adoration. We will also perceive the same idea
strongly marked in many examples from the New Testament."
The phrase, "into the name," is properly applicable to persons
only. Baptism into the name of a doctrine, or of a system of
doctrines, is a phrase unexampled in the language of Scripture ;
and it presents an incongruous idea. The expression in the
text, if interpreted without bias, manifestly requires that the
♦See Exod. XX, 7; Ps. 20:1; Exod. 3:13, 14 and 34:6; John 17:26;
Is. 26:8; Mai. 1:11 and 2:2; II Chron., 20:8; Ps. 115:1 and 92:1 and
132 :4 and 135 :3. See Smith's Messiah, 2, p. 223-225 and 141-145.
tSmith, 2.224. See John 3:18; Matt. 12:21; Acts 9.27 and 19:5, and
I Cor., 5 :4 ; Acts 9 :13, 14 and I Cor. 1 :2 and Smith as above.
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280 THE DIVINITY OF CHRIST.
name of the Son, and that of the Spirit, must be understood,
not of the doctrine of the one and the influence of the other, but
with the same relation as the name of the Father ; that is, with
relation to a personal subsistence.^
Baptism therefore is a dedication to three persons, and to
each of them as God, since they are represented as capable of
performing all the acts, and of bestowing all the mercies of
which the Deity is capable; and of receiving invocation and
worship as God ; and of displaying all the perfections and glory
of God's name. The inference is inevitable which has been
drawn from this passage by christians in all ages that the
Father, Son and Spirit are each divine and yet one God, a
trinity in Unity since both here and in the doxology these three
persons are represented as voluntary, sovereign, effective and
almighty agents and as having equal powers attributed to them.
All Three plainly stand upon a level. They are equal in power
and authority. If the Son, as some would represent him, was a
created God, and the Holy Ghost a created substance, each
of them would be infinitely inferior to the Father, and incapa-
ble of being joined with him on such an important occasion and
in such an equivocal manner. The majesty of the Father
would not have suffered any one to be in such a fundamental
ordinance and as the object of its divine invocation, to be widi
him, had he not been God equal with himself, God in the very
same sense as he is. And hence baptism into the name of the
Father, Son and Holy Ghost, is a plain and unanswerable argu-
ment that each of these divine persons must be God. Were
not the Son as truly, and as much by nature God as the Father ;
and the Holy Ghost as truly and properly God as either Father
or Son, our being baptized in their name could not be rationally
accounted for. We are in this ordinance in a most affecting
manner reminded of the distinct divine benefits they severally
confer. The Father adopts us as his sons, and the heirs of
eternal life ; the Son washes us from our sins in his own blood ;
and the Holy Ghost regenerates us, and furnishes us with all
needful grace. And since we are dedicated to each, each must
be God: and the benefits which they confer being so distinct,
they must be distinct in the Godhead. This is an argument
which we should have always at hand, wherewith to rq)el the
assaults of those who deny the Deity either of Son or Spirit.
We should look as far back as our baptism, and remember that
by that rite which is ordered to be administered in the name
of the Son and Spirit as well as of the Father, our Saviour
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THE DIVINITY OF CHRIST. 281
has represented each of these three persons as joint objects of
Faith, Worship, and Obedience, and that we by being baptized
into their names are in the most solemn manner required to
render them such equal and divine reverence and confiding
trust
Every christian therefore should remember seriously, "that
Three great names were named upon them in their baptism,
without any sign of an inequality, and that they have in this
way been assured, the Father, Son and Spirit agreed in being
favorable and propitious to them, received them into their dis-
cipline, grace, and patronage, and engaged to bestow the best
and richest blessings upon them, upon their performing the
conditions of the covenant. And they should not forget on the
other hand, that they are bound with a firm faith, equally to
acknowledge and confess the Sacred three, and to repose an
equal hope and confidence in them ; giving to each of them the
hi^est adoration, and a perpetual obedience. And since this
is plain duty, 'tis evident the Son and Holy Ghost must be God
as well as the Father. And this is an argument that may, I
think, convince and confirm, such as are strangers to the force
of abstracted proofs, and that have no relish for the niceties of
criticism. The very form of thy baptism, friend, may satisfy
thee as to the Deity of thy Saviour. For had not the Son been
God as well as the Father, he never would have been joined
with him upon that solemn occasion, and rq)resented as the
joint object of the Faith, Hope, Love, Trust, Worship and
Obedience. The Holy Ghost also must be God, or his name
would not have been brought in upon the same occasion ; nor
would he have been ranked with the other Two, or represented
as a joint object with them of divine trust, worship and obedi-
ence."
Of course Unitarians must have some way of explaining a
passage so plainly and positively perpetuating the doctrine of
the Trinity. Some, as has been said in flagrant contradiction
to the fact of the undisputed genuineness of the passage, would
nevertheless reject it as spurious. It is not, it is said, again
referred to in the New Testament, but neither is the Lord's
prayer. Others, like Socinus and Emlyn, would persuade us
that baptism is only to be administered to such as become
converts to Christianity from a heathen or infidel state.f They
would thus willingly forfeit the promise of our Saviour's pres-
tSee his Disput. de Brnptitm. Aqutce, and his Questions on Bapt. in
Tracts.
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282 THE DIVINITY OF CHRIST.
ence and blessing, whom they render incapable of fulfilling it,
rather than perpetuate an ordinance which is a standing demon-
stration to every age that the Son and the Holy Ghost, to whom
all professing christians are devoted, jointly with the Father,
are as truly God as He is God, equal with them in that sacred,
initiating solemnity.
Let us therefore cling to this proof of our holy faith that we
may be assured of its truth and that our faith may have an
abiding influence upon our hearts and lives. This doctrine is
to be taught to all nations and to all ages as the true and only
fountain of all spiritual blessing.
But seeing the futility and untenableness of such positions as
these it is attempted to give this passage an interpretation con-
sistent with Unitarian views. AH such renderings, however,
of necessity neither translations, paraphrases, nor interpreta-
tions but the most arbitrary and unwarranted substitutions of
man's wild and incongruous ideas for the plain, simple and
sublime doctrine which is according to godliness. "Thus Dr.
Lardner would substitute for the passage this astounding decla-
mation,:]: 'Go ye, therefoife, into all the world, and teach, or
disciple, all nations, baptizing them into the profession of faith
in, and an obligation to obey, the doctrine taught by Christ,
with authority from God, the Father and confirmed by the Holy
Ghost.* Thus, besides the unreasonable force put upon the
construction of the words, we are presented with the incongru-
ous combination of the name of the Deity, the name of a doc-
trine, and the name of certain historical facts."
Dr. Beard, in his recent work on the Trinity, says, "Our
Lord here speaks not of essences but relations."* "They are
accordingly terms of relation, and not terms of nature that he
employs : the Father, the Son, the Holy Ghost."t "The words
simply speak of three subjects, termed Father, Son, and Holy
Spirit." "The words, however, point to three relations, to
three well known relations, relations that are found in the
whole economy of redemption." "The Father, the author, the
Son, the medium, the Holy Ghost, the advocate of the Gospel ;
such is the practical relation in which the three subjects stand
to each other, and in which every name is accurately descrip-
tive and characteristic. As such, these few words are a sum-
mary of the whole Gospel, from its first conception to its last
tSmith 3, p. 22, in his Letter on the Logos. First Postscript.
^Beard's Rise, Prosfress and Decline of Trinitarianism, p. 82.
tDo., p. 83, thrice.
\
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THE DIVINITY OF CHRIST. 283
achievement. As such the words find a comment in every page
of the evangelists, and in every discourse and letter of the
Apostles."
In all this last we agree. But he goes on to say (Dr. Beard,
pp. 83 and 84) : "Well, then may our Lord have required all
nations to be baptized into these three subjects, for by compli-
ance with the prescribed rite, they would signify their readi-
ness to receive the system of religious truth which had been
given by the Father, published by the Son, and attested by the
Holy Spirit. Let it not be objected, that as the Father and
Son are persons, so the Holy Ghost must, also, be a person.
We answer, the personality of no one of the three comes for-
ward in the text. It is not asserted ; is not implied. The name
Father, is a word of relation, not essence, the same is true of
the word Son ; Jesus is the personal name of our Lord ; equally,
the term Holy Ghost refers to that relation, which the sanctify-
ing Spirit of God bears to God himself." "A spiritual Saviour
will not satisfy us."
"We consider the text, then, as setting forth a form by which
neophytes were to signify their acceptance of the Gospel, bind-
ing themselves to receive, in a docile and reverent spirit, instruc-
tions on the three great divisions of gospel truth, represented
by the three terms, Father, Son, and Holy Ghost."
This truly is a refinement upon Christianity. This surely is
transcendental enough for any philosopher who spake what he
neither understood himself nor any that heard him. "Alas,"
exclaims this exalted genius, our minds are materialized;
hence our conceptions are low, and unworthy, and we cannot
rise to the spirituality of the doctrine of Christ."
Converts to Christianity are initiated by being formally and
solemnly baptized into three relations, which are no essences at
all — which are none of them, no, not even the Father — beings
at all. This surely were ridiculous absurdity were it not down-
right profanity. What 1 are we, and all men of all nations and
of all ages to the end of time, to be baptized into the name of
"three relations" called by the mystic, cabbalistic, titles of
Father, Son and Holy Ghost? What puerile stuff is this, and
how certainly does it prove the impregnable nature of this testi-
mony to the doctrine of a triune God.
"Since," says Bishop Burnet,* without any distinction, or
note of inequality, "all Three, the Father, Son, and Holy Ghost,
are in this charge set together, as persons in whose name this
*0n the XXXIX Art.
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284 THE DIVINITY OF CHRIST.
transaction is to be managed, they must be all three the True
God; otherwise it looks like a just prejudice against our
Saviour and his whole gospel, that by his express direction, the
first entrance to it, which gives the visible and federal right to
the great blessings that are oflfered by it, or their initiation into
it, should be in the name of two created beings (if the one
can be called so much as a being, according to their hypothesis)
and that even in an equality with the Supreme and uncreated
being. The plainness of this charge, and the great occasion
upon which it was given, makes this an argument of such force
and evidence, that it may justly determine the whole matter."
But it is further argued that this passage cannot contain a
prescribed form for baptism because, as is alleged, not only is
it not followed by the Apostles but is not even quoted by the
early fathers as a proof of the doctrine of the Trinity, or as
essential to christian baptism.
Now as to the former part of this objection, it is sufficient to
say that we have no record of the actual form of words with
which the Apostles baptized but only of the fact that they bap-
tized into Christ, or into the name of Christ, a phrase which,
as we have seen, must either mean into the baptism instituted
and prescribed by Christ in contrast to that of John or of the
Jews, or else into the faith, worship and belief of Christ as
"over all God blessed for ever" the supreme object of christian
faith and worship. In either way of interpretation, the doc-
trine of the Trinity as promulgated in this passage is confirmed
and enforced.
And as it regards the early fathers and christians nothing is
more capable of proof than that the very reverse of what is
affirmed is true, and that, with emphatic strength, they repre-
sent themselves as believing that in this passage we have a dear
and undeniable declaration of the doctrine of the trinity, — that
that doctrine is in this passage made the essential form of chris-
tian baptism, — ^that a profession of faith in this doctrine was
required of all candidates for baptism, — ^and that the omission
of this doctrine as the form of administering baptism was made
the test of orthodox or heretical baptism.
"If," says Dr. Pye Smith,* "it be allowable, in any theologi-
cal question, to draw an argument from prescription and uni-
versal use, in no case could that argument be more justly
applied than in the present ; in no case, (excq)ting however, the
innovation of a few Unitarians of our own day,) could the
♦I, p. 15. 18.
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THE DIVINITY OP CHRIST. 285
rule of quod semper et ubique et ab omnibus be more triumph-
antly pleaded."
The only recognized creed, or formula of faith in the chris-
tian church, was for a long time this very form of words deliv-
ered by Christ. The earliest creed was therefore this creed of
the Trinity as it has been called. Such is the opinion of Eras-
mus, Vossius, Stillingfleet and indeed of all learned anti-
quarians.**
Justyn Martyr who was born in Palestine soon after the
death of the Apostle John, A. D. 89, says, "that persons who
were admitted to baptism, performed the washing in the water
in the name of God, the Father and Sovereign of the universe,
and of Jesus Christ our Saviour, and of the Holy Spirit."] |
"The law of baptism," says TertuUian A. D. 160-220, "is
enjoined and the form prescribed; Go teach the nations, bap-
tizing them into the name of the Father and the Son and the
Holy Spirit."
§"The form of baptism," he elsewhere says, "was prescribed
by our Saviour himself as a law to his church."
Cyprian, A. D. 245, expressly declares,! "That the form of
baptism is prescribed by Christ, that it should be in plena et
adunata trinitate: i. e., in the full confession of the Holy Trin-
ity; and therefore he denied the baptism of the Marcionites,
because the faith of the Trinity was not sincerely held among
them. "How, then," he asks,J "do some assert, both without
the Church and against the Church, that a Gentile, provided
only he be baptized any where, and any how, in the name of
Christ, can obtain remission of sins ; when Christ himself com-
manded, that the nations should be baptized in the full and
united Trinity."
Ireneus, a disciple of Polycarp, A. D. 177-202, speaks of the
immoveable rule of truth (see Bib. Report, 1833, p. 610.)
Polycarp, A. D. 89, a disciple of the Apostle John, is recorded
to have closed his prayer at the stake in these words:* "On
account of this, and concerning all things, I praise thee, and
bless thee, and glorify thee, together with the eternal and super-
celestial Jesus Christ thy beloved Son : with whom, to thee and
to the Holy Ghost, be glory both now and for ever. Amen."
**£ra8mu8 ad. Censur Pavis. T. A. Vossii de Ssrmb. diss lu 38. Stilling-
fleet p. 178. See Bingham AugustI Riddle and Coleman's Chr. Antiq.
1 1 Apology C, 61.
S Stillingfleet, 179.
tSdllingflcet, p. 177. 178.
tFaber I., 130 and 318 compared.
♦Faber, 1 :85.
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286 THE DIVINITY OF CHRIST.
t" Augustine/' says StilHngfleet, "calls them the words of the
Gk)spel, without which there is no baptism."
Other authorities to the same effect we give in a note.*
From the time of Justyn Martyr, says Augustin in his Chris-
tian Antiquities,t and the author of the Apostolical Constitu-
tions down to the eighteenth century, all the liturgical books of
all sects and parties in the church contained only one form of
words to be pronounced in the act of administering baptism;
namely, "I baptize thee in the name of the Father, the Son, and
the Holy Ghost." Some teachers and sects indeed there were
who did not use these words in the generally received or ortho-
dox sense ; but the words themselves remained unaltered. "It
would be easier," adds Augustin, "to find heretics who do not
baptize at all, than any who do not use this form of words in
their baptism."
§"Among the writings of the ancients," he continues, "I
have never yet met with any but two that plainly and directly
allow or approve of any other form of baptism, save that which
was appointed by Christ at the institution. But this," he adds,
"appears to have been a singular opinion in St. Ambrose, con-
trary to the general stream and current of the ancient
writers."! I
The care with which candidates for baptism were instructed
in the doctrine of the Trinity is evinced by all the writings of
the Fathers. It formed the basis of the consummating lec-
tures, which were delivered by the Catechists to the more
advanced class of the Catechumens during the forty days which
immediately preceded their baptism : and the same Creed, which
had thus been employed as a text book, was recited by the can-
didate at the font ere he was solemnly baptized. Such being
the case, as the Creed of each church was communicated to
every Catechumen, and was received by every Catechumen, and
at the font in answer to the interrogation of the minister was
recited by every Catechumen: it, of course and by absolute
necessity, expressed the faith of every baptized member of the
Catholic Church. i
Of these creeds we have in the first place what is commonly
called the Apostles creed the ancient s)mibol of the Church of
tStillingfleet P- 179 and Bib. Rep., 611.
♦Calamy, p. 180, 181. 182 and 317 ; Faber 1, 317 ; Smith 3. 21 ; Halley
292 ; Bib. Rep. 610 ; Jerome Stillin8[fleet 178 ; Wall it, 146-7 ; Gregory.
tRiddle's Ch. Antiq. from Augustin, p. 505.
S Riddle's Ch. Antiq. 507, 508.
1 1 Antiq. B. xi., c. 3, i 3. He refers to an African Monk, Ursinus and
Ambrose.
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THE DIVINITY OF CHRIST. 287
Rome, and of which the doctrine of the Trinity formed the
basis.* We have another in the catechetical lectures of Cyril,
A. D. 350, in which this doctrine is very fully developed and
which Cyril calls, "The Holy Apostolical Faith delivered to us
for our profession." Another creed probably of the Alex-
andrian church is preserved by Athanasius, in which it is said,t
"I believe in one God, who is known as the holy and perfect
Trinity. Into which Trinity being baptized, and in this God-
head assenting, I believe, that I shall inherit the kingdom of
heaven in our Lord Jesus Christ."
The same system of doctrine, though at greater length, is
inculcated in the Confession of the Church of Neocesaria. In
this creed it is said, "There is a perfect Trinity, in glory and
eternity and sovereignty neither divided nor separated."
"Wherefore, in this Trinity,^ there is nothing either created
or servile or adventitious ; as if it existed not before, but was
afterward introduced. For the Son was never wanting to the
Father : nor the Spirit, to the Son. But this Trinity is eternally
the same, unchangeable and invariable."! |
A creed equally explicit on the doctrine of the Trinity is
given by Irenaeus the scholar of Polycarp the disciple of John
bom A. D. 97. As this creed was evidently familiar to Ireneus,
from his very boyhood, it cannot be of later date than the
beginning of the second century. And as he attests, tl\e uni-
versal reception of the doctrine of the trinity which'it incul-
cates he stamps, with his own unimpeachable impress the strict
apostolicity of those doctrines.**
Besides the larger Symbols or Creeds which I have adduced,
there was occasionally used in the early Church a very short
Symbol, which seems to have been denominated the Symbol of
the Trinity," which is the title given to it by Firmilian in his
epistles to C)rprian.tt "Now this shorter Symbol was evidently
constructed upon the form of administering baptism, which
our Lord himself had prescribed ; being as follows : "I believe
in God : the Father, the Son, and the Holy Ghost."t|: The same
^Expounded by Ruffinen, Bishop of Aquilcia in the 4th Century, in
Cjrprian's Wks., and Faber, p. 166.
tEpist. ad. African Oper., vol. I., p. 725. Faber 167 and 168.
{Gregory Thaumat. Smybol, in Faber 1, p. 169.
1 1 Faber 1. 170. See Advers. Herret. and Adv. Praxeas in Do., p. 171. 172.
♦♦Faber I., 178. Adv. Paerea., lib. 1, c 2; also again Mid. lib. Ill, c.
4, 9 2.
ttCyprian Open Ep., 75. Faber. p. 185. "Nunquid et hoc Stephanus,
et qui illi consentiunt, comprobant: maxim6 cui nee Symbolum Tritatis,
nee interrogatio legritima et ecdesiastica defuit." Note.
tlFaber 1, p. 185.
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288 THE DIVINITY OF CHRIST.
account of this creed is given by Cyril of Jerusalem in those
supplemental lectures, which he was wont to deliver to his late
Catechumens subsequent to their baptism. "Ye were brought/'
says he, "to the holy laver of divine baptism, as Christ was
brought from the cross to his appointed septtlchre: and there
each one of you was asked, if he believed in the name of the
Father and of the Son and of the Holy Ghost ; and ye confessed
a salutary confession. For each one of you, when interrogated,
was directed to answer : I believe in the Father, and in the Son,
and in the Holy Ghost, and in one baptism of repentance.''^
To the same effect speaks Tertullian : "When our Lord was
leaving this world, his last command was, that his Apostles
should baptize into the Father and into the Son, and into the
Holy Ghost, not into any one of them separately from the
others. Hence we are dipped, not merely once, but three
times; each immersion at each name of eadi person. Before
we enter into the water, and some little time previously in the
church under the hand of the Bishop, we protest, that we
renounce the devil and his pomp and his angels. Then we are
immerged three times, answering somewhat more than the
Lord in the Gospel commanded."§
"If any one," says Cyprian, "could be baptized among the
heretics, he might obtain also remission of sins, he might be
sanctified and made the temple of God. But, I ask, of what
God ? H of the Creator ; he, who did not believe in him, could
not be made his temple: if of Christ; neither could he, who
denies Christ to be God, be the temple of Christ ; if of the Holy
Spirit ; since these three are one, how could the Holy Spirit be
reconciled to him, who is an enemy both to the Father and to
the Son."*
We might also refer to a similar creed found in the Apos-
tolical constitution,! but will only add that Irenaeus affirms of
the creed, used in his days, and which so explicitly teaches the
doctrine of the Trinity that it exhibited the faith of the Univer-
sal Church in every quarter of the world, and that the Univer-
sal Church received it from the Apostles and their disciples."
But this is not all. The full and explicit reception of the
doctrine of the Trinity by the primitive church may be learned
not only from the creeds of the church but also from her letters
t Cyril. Hieros. Catech. Myst. 1, p. 230. Faber 1, 185.
JTcTtiiU. adv. Prax., { xvi. Tcrtull. de coron. Mil., i ii. Opcr,, p. 449.
See in Fabcr 1, 186.
♦Cyprian Epist., 73 Oper., vol. 2, p. 203, in Fabcr 1, 188.
tLib. vii. c. 41, Patres. Apost. Cotel., voL I., p. 383.
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THE DIVINITY OP CHRIST.
of mutual edification, her homilies, her litanies, and benedic-
tions, all which were confessions of her faith; and which all
retained this original and divinely impressed form of baptism
with surprising distinctness. This doctrine is implied also in
the consecration of churches to God, — ^in the three elements of
the eucharist — ^the bread, the wine, and the water, — in the three
great festivals of the ancient church, which were instituted
about the fourth century, — ^and in the form of the ancient
christian's oath which was usually taken in the name of God,
of Christ and of the Holy Spirit.
The doctrine of the primitive church is further exhibited to
us in the fact that the want of this form of baptism constituted
invalid baptism and was therefore repudiated.* The baptism
of the Eunomians was rejected, because they attested the form
and the faith, sa3ring, that the Father was uncreate, the Son
created by the Father and the Holy Ghost created by the Son.
The baptism of the Samosatenians was rejected for the same
reason by the Council of Nice. The Council of Aries A. D.
314 in express words rejects the baptism of all those who
refused to acknowledge the doctrine of the trinity. "If any,"
it says, "relinquished their heresy and came back to the church,
they should ask them the creed, and if they found that they
were baptized in the name of the Father, Son and Holy Ghost,
they should have only imposition of hands, but if they did not
confess the Trinity, their baptism was declared void."
For their rejection or modification of the doctrine of the
Trinity, Praxeas A. D. 206, and after him Novatian, Noetus
and Sabellius, all previous to the Nicene Council were con-
demned as heretical, and as it regards the first Tertullian
charges him "with introducing a new opinion into the church."t
This doctrine of the Trinity, as being necessary to salvation
is also taught by the primitive church in its hymns and dox-
ologies. These were most solemn parts of religious worship
offered to Father, Son and Holy Ghost as each, and yet as
together one, God. And as divine worship cannot be rendered
to mere names, to attributes, or to any other than a personal
being; and as equality of worship implies an equality of dignity
in the object of worship; it is incontrovertibly plain that the
primitive churches regarded each of these divine persons as
equally God, and yet all as one God, a trinity in Unity. Christ
♦See Stillingfleet on th€ Trinity, p. 180.
tSee the case fully discussed by Stillingfleet on the Trinity, Ch. ix., p.
182-196.
19__Vol. IX.
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290 THE DIVINITY OF CHRIST.
founded his Church, says Athanasius, on the doctrine of the
trinity contained in the words of baptism; and if the Holy
Ghost had been of a different nature from the Father and the
Son, he would never have been joined with them in a form of
baptism, no more than an angel, or any other creature.*
Indeed, as Bishop Bull well observes,t all the ancient Liturgies
extant, in whatever part of the world they may have been used,
contain, under one modification or another, that solemn con-
cluding Doxology to the Blessed Trinity with which every
Catholic is so abundantly familiar. "Glory be to the Father
and to the Son, and to the Holy Ghost : both now, and always,
and to all eternity." Now this Doxology is evidently built
upon that brief and most remotely ancient creed, which was
familiarly denominated the S)mibol of the Trinity." "I believe
in God : the Father, the Son, and the Holy Ghost." And the
Symbol of the Trinity, again, is manifestly founded upon the
formula of baptism enjoined and appointed by our Lord him-
self. "Baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost."
This is true of the Clementine Liturgy which is believed to
exhibit this truth.J "For," says Mr. Faber, "if each Catechu-
men is to be baptized in the name of the three divine persons :
each christian is required to profess his belief in the three
divine persons. And, if each christian be required thus to
profess his belief in the three divine persons : the Doxology, to
the Father and to the Son and to the Holy Ghost, as used in
public worship, will be the necessary consequence.§
"This Liturgy, whatever may be its actual antiquity, is con-
fessed in it all its leading or principal parts, to exhibit the order
of public worship observed in the Eastern Churches at least
before the time of Constantine."
It is further true, also, that almost every prayer in the ancient
services of the church for whatever service intended closes
with the doxology. We find this doxology employed by Hip-
polytus about A. D. 222, 1 1 and by TertuUian who refers to it.**
About the year 194, we find it used by Clement of Alexandria.ft
♦Stillingflect, 221.
tFaber 1, p. 195.
tFabcr 1, p. 196. See 196-202.
(This Liturgy, which commonly bears the name of the Clementine
Liturgy, and the Directory which accompanies it, have been preserved in
the eighth book of the Apostolical Constitutions.
llContr. Naet. c. xviii.
♦♦Faber, p. 203, 204.
ttClem. Alex. Paedeg. lib.. Ill, c. 12. Open, p. 266.
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THE DIVINITY OF CHRIST. 291
About the year 176, Ireneus incidentally remarks, that it was
employed by the Catholic church in the course of her ordinary
thanksgivings.§ In the year 147, it was used at the stake by
the venerable Polycarp : and, at the same time, it was attached,
by the collective members of the church of Smyrna, to the
Epistle in which they communicated the accoimt of his martyr-
dom. Finally we have the direct attestation of Justjm Martyr :
that, in his days, the prayers and thanksgivings of the church
invariably terminated with some one or other modification of
it. "In all that we offer up," says he, "we bless the Creator of
all things : through his Son Jesus Christ, and through the Holy
Ghost." "Nothing," says Basil,t "shall make me forsake the
doctrine I received in my baptism, when I was first entered into
the christian church ; and I advise all others to keep firm to that
profession of the Holy Trinity, which they made in their bap-
tism ; that is of the of the indivisible union of Father, Son and
Holy Ghost." "By the order of the words," he adds,* "in
baptism it appears that as the Son is to the Father, so the Holy
Ghost is to the Son. For they are all put without any distinc-
tion or number, which he observes agrees only to a multitude.
For by their properties they are one and one ; yet by the com-
munity of essence the two are but one: and he makes it his
business to prove the Holy Ghost to be a proper object of
adoration as well as the Father and the Son, and therefore
there was no reason to find fault with the doxology used in that
church."^
And in regard to the Doxology this father adds, "that,
Firmilian, Melctius and the Eastern christians agreed with
them in the use of it, and so did all the Western churches from
lUyricum to the world's end: and this, said he, was by an
immemorial custom of all churches, and of the greatest men in
them." "Nay, more," he adds, "it had been continued in the
churches, from the time the gospel had been received among
them."||
From these several sources we arrive at the certain and
indupitable conclusion that the doctrine of the trinity is the only
proper and possible inference to be drawn from the baptismal
commission, and that such was the view taken of it, and practi-
Slren. adv. Haer. lib. 1, c 1, p. 10.
tDe. Sp. Span. £to., c. 10.
♦De Sp. Span. Etc., c 17.
tC. 18.
llStillingfleet 207. Do. c. 20, in Stillingfleet, p. 207, where other authori-
ties may b<e found. See p. 199.
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THE DIVINITY OF CHRIST.
cally acted upon, by all the christian churches during the three
first centuries.
"During this period," says Mr. Faber,* "all the churches
not only agreed in maintaining the system of doctrine usually
styled trinitarian : but they all likewise agreed in yet another
very important matter. While without a single excq)tion, they
ALL concurred in holding that peculiar doctrine, which is briefly
denominated The doctrine of the Trinity; they all, moreover,
without a single exception, concurred in declaring: That
through one or at the most through two intermediate channels,
they had received this doctrine from some one or other of the
twelve Apostles, up to whom they severally carried their eccle-
siastical succession; that the rule of faith which propounded
this doctrine, was ultimately derived from Christ himself ; and
that, as it was universal in point of reception, throughout all
the provincial churches in mutual communion with each other,
so it was questioned by none save heretics who in parties of
scattered individuals had gone out from the great and more
ancient body of the Church Catholic."t
*Faber 1, p. 240, 247.
tSee Iren. adv. haer. lib. 1, c. 2, p. 34-36. Lib. Ill, c 4, 9 2, p. 172.
Tcrtull. de praescript, adv. haer. 8 4. Open, p. 100.
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Unitarianism Another Gospel.
A SERMON
Occasioned by the Recent Discourse of the Rev.
Samuel Oilman, D. D., on the Discourse
of Rev. E. P. Humphrey, D. D.
BYTHB
REV. THOMAS SMYTH, D. D.
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UNITARIANISM ANOTHER GOSPEL.
Gajutians I. 6, 7.
"I maryel that ye are so soon removed from him that called you unto
the grace of Christ unto another Gospel, which is not another: but there
be some that trouble you, and would pervert the Gospel of Christ."
The term Gospel means literally "good news" — glad tidings
of great joy. The Gospel of Christ is therefore good news
or glad tidings of great joy concerning Christ, that is the
Messiah, called Jesus, because He came to save his people
from their sins,*' and therefore described as a Saviour — ^the
Lord. This last title when it is used without any limiting
phrase, in the scriptural Greek ordinarily denotes the supreme
being, and is the word regularly employed by the Septaugint to
translate the name Adonai and Jehovah. This usage has
been followed by the writers of the New Testament as must be
obvious to every reader of the original text, and is applied by
them in the form of unqualified pre-eminence to the Lord Jesus
Christ.*
Of this I have given numerous proofs in my previous dis-
course, and I might add to them a number of other passages.f
"In these passages," says the Rev. Dr. Pye Smith, than whom
an abler or more candid critic never wrote, "it is evident that
the gospel is called "the word of the Lord," and "of the Lord
Jesus" as its ordinary designation and used interchangeably
with the phrase "the word of God," — ^that not only is the appel-
lation, THE Lord, currently given to the Redeemer, but that it is
combined with a peculiar and exalted knowledge, authority,
power and influence, for the advancement of his kingdom and
the protection of his servants; — ^and that the appellation, the
attributives, and the style of dignity and authority, are in the
characteristic manner of scripture, especially in the Old Testa-
ment, when it speaks of the Great Jehovah as the Protector,
Guide and Saviour of his people. To those whose memories
are familiar with that characteristic manner, the conformity
must appear very striking."
The Saviour — ^the Messiah promised to the fathers ; the Seed
of the woman, who was to bruise the head of the serpent — the
Seed of Abraham — ^the Shiloh of Jacob — ^the prophet like unto
Moses, whom Isaiah, with holy rapture, described as "The child
♦Smith's Testimony to the Messiah, III, 25.
tSee given in do. do. p. 25-29.
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318 UNITARIANISM ANOTHER GOSPEI,.
bora, and the son given, whose name is the mighty God, the
Prince of Peace ;" and whom Jeremiah adored, and trusted in
as "Jehovah our righteousness," — ^This Saviour in all the
glories of his Godhead, in which he is one with the Father, —
in all the realities of his human nature in which he is one with
us; — and in all the tremendous sufferings that characterized
his death as the atonement for our sins, — is the sum and essence
of the "glorious gospel." This is glad tidings of deliverance
from sin and woe, and of the enjoyment of holiness and bless-
edness through Jesus, — God in our nature, Jehovah Saviour, —
"who is the Seed of David according to the flesh" but "over all
God blessed for ever," — ^who was made sin for us, though he
knew no sin, that we might be made the righteousness of God
in Him," — ^and who is exalted a Prince and a Saviour to give
repentance and remission of sins, — by whom all who believe
are justified from all things from which they could not be justi-
fied by the law of Moses, or by works of righteousness which
they had done." This,— -this, this is the Gospel of Christ.
This Gospel, as we have already seen, was even in the Apos-
tles' days, corrupted and denied. It was corrupted by the Jews
and the adherents to their Pharisaic spirit among the christians,
who substituted for the work and merit of Christ as the only
ground of salvation, "works of righteousness which they them-
selves had done," "and would not submit themselves to the
righteousness of God."
This Gospel was corrupted by the Gentiles also, who endeav-
ored to smooth down its asperities and to remove any thing
which could "stagger the common reason and moral sense of
mankind," and thus to commend it to the attention "of the wise
and prudent." Against this corruption of the Gospel the Apos-
tle warned the Colossians, when he said "beware lest any man
spoil you through philosophy and vain deceit after the tradition
of men, after the rudiments of the world, and not after Christ."
A third corruption of Christianity was the attempt to render
it palatable to the great mass of the people, by mingling with
its simple ordinances the rite of heathenism, and this intro-
duced Romanism, which is in truth Paganized Christianity.
Thus, the addition of human doings, to the finished work of
Christ on Calvary ; or the attempt to derogate from the glories
of his Divinity by the "philosophy," that, instead of receiving
the testimony regarding him, would inquire into the mode of
his existence, and thus discover what is not revealed; or the
vain efforts to render, by the appendages borrowed from
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UNITARIANISM ANOTHER GOSPEL. 319
human inventions, the simple and beautiful religion of the
cross, more pleasing to the natural mind, are all but perversions
of the Gospel of Christ
Now, the system called Unitarianism, seems in our view, to
concentrate the whole of the evil of these three, into one, —
denying the "Father and Son," because unable by "vain phi-
losophy" to comprehend how in the One Jehovah, there can be
a distinction, so as to leave room for first, or second, — substi-
tuting "works of righteousness which we have done," for the
one work finished "once for all," on Calvary by Him, who is
God manifested in the flesh, — ^and trying to recommend to the
carnal mind which is enmity against God, that Gospel which is
the power of God tmto salvation to every one that bdieveth.
Dr. Gilman assures us that the Gospel, as contained in the
New Testament, is "so genial, so plain, so welcome to every
heart," that "even the very child blesses these Gospels." And
yet the Apostle, even in his day, "marvelled" that the members
of one of the earliest christian churches "were so soon removed
from the grace of Him that called them unto another Gospel
which is not another." "But," says he, "there be some that
trouble you and would pervert the gospel of Christ." Now
you will observe that what these false teachers propagated
among thfe Galatians, they called the Gospel. But in the Apos-
tle's estimation, it was totally different from that which he had
proclaimed. It was, therefore, another gospel and yet it was
not another, for it did not deserve the name of Gospel at all.
The disciple whom Jesus loved, so meek, and gentle, and full
of love as he is, waxeth even stronger in his malediction, for
"Whosoever," says the Apostle John, "transgresseth, and
abideth not in the doctrine of Christ, hath not God. He
that abideth in the doctrine of Christ, he hath both the Father
and the Son. If there come any unto you, and bring not this
doctrine, receive him not into your house, neither bid him God
speed. For he that biddeth him God speed is partaker of his
evil deeds."
Dr. Gilman would reprobate Calvinism, because it "fastens
on men the brand of heresy for not being able to believe in the
whole length and breadth of that complicated, cast-iron creed,
— ^because it banishes those who reject the gospel heart-broken
from the communion of their friends and neighbors, and sends
them weeping into a stigmatised and miserable solitude for
life," — ^because it thus "interferes with the faith and practice
of individual churches." Of this illiberal, bigoted and unchar—
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320 UNITARIANISM ANOTHER GOSPEI«.
itable spirit of the Presbyterian Church, Dr. GiUnan draws
some very poetical and sentimental pictures of "innocent par-
ties," "unprotected maidens," "beloved and respected wives,"
having a stigma of an intolerable nature fastened upon them,
and sent home, if clerical, "unfunctional and ruined."
Are we to understand then, that the Gospel of Unitarianism
is so full of what they call charity and benevolence, liberality
and candor, that it pr^cribes no doctrines to be believed, no
duties to be performed, no heresies to be denied, and no vices
to be abandoned, in order to be either "lay or clerical" believers
of its faith and partakers of its rites ? If not, then to whatever
extent Unitarianism either prescribes or proscribes the one or
the other, it exercises towards "them that are without," what
they will still r^;ard as the intolerance of a bigoted exclusive-
ness. And if, on the other hand this is, as we would infer, the
character of the Unitarian Gospel, then how certainly is it
"another gospel and yet not another" than that of Christ and his
Apostles.
True liberality, benevolence and charity, according to the
Scriptures, consist not in partiality to the errors of men in
points of practice and profession in which they are at variance
with the Maker. God must be true though "every man should
be proved a liar," and there can be no true love to man which
does not flow from love to God. Indifference to religious prin-
ciple, and esteem for what is erroneous or vicious in men, is in
direct opposition to that true benevolence which inspires good
will to the persons of all men* — ^which leads us to esteem what-
ever is truly commendable in them, — ^which treats every man
with candor, fairness and impartiality, — ^which hopeth all things
and believeth all things concerning them that truth and justice
will allow, — ^and which stirs us up to promote their real welfare,
and above all, their spiritual and everlasting good. But all this
is consistent with "a profound, conscientious attachment" to
what we believe to be divine truth and as profound and consci-
entious aversion to what we believe to be subversive of that
truth.
There may be a candor and charity which are destructive of
all true benevolence, because they are treacherous to that truth
which alone can sanctify the soul and introduce it into "the
glorious liberty of the children of God." Truth cannot be
♦Coleridge, after declaring that Unitarianism is no religion, &c., savs: "I
affirm a heresy often, but never dare denounce the holder a heretic* — Lit.
Romanus, vol. 4, p. 222.
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UNITARIANISM ANOTHER GOSPEL. 321
transformed by any charitable alembic, into error, nor error
into truth, and we must either abandon the Bible and the Gos-
pel altogether, or be willing to be charged with the bigotry,
illiberality and intolerance of believing what it teaches to be
TRUE and what it condemns to be false. "Beware," says
Christ, "of false prophets who come to you in sheep's clothing,"
— "deceitful workers, transforming themselves into the Apos-
tles of Christ. And into an angel of light ; therefore it is no
great thing if his ministers also be transformed as the ministers
of righteousness."
Our Saviour enjoined all matters of dispute to be brought
before the church, and "if the offender neglect to hear the
church, let him," says He, "be unto thee as a heathen man and
a publican." He enumerated certain things which should be
worthy of ecclesiastical censure, and some which should endan-
ger hellfire. He gave to his church the keys of doctrine and of
discipline that they might loose and bind according to His
word. He declareth that "Whosoever breaketh one of the
least of His commandments and teacheth men so, shall be called
least in the kingdom of heaven." His gospel is to be preached
to every creature that being made disciples of it they might be
"taught ALL things whatsoever he has commanded," John, with
our Saviour's approbation, told Herod who had married "his
brother Philip's wife," "that it was not lawful for him to have
her."t The Corinthian church are enjoined "in the name of
the Lord Jesus and with the power of our Lord Jesus Christ to
deliver unto Satan an '^ unfortunate husband" and his "beloved
wife," and "not to keep company, or hold communion with any
man or woman who is called a brother," when he or she
becomes a fornicator, a railer, or a drunkard or an extortioner,
or "an heretic."
"Now we command you brethren, in the name of our Lord
Jesus Christ, that ye withdraw yourselves from every brother
tl am aware that it can be, as I think, probablv determined that Philip
was yet alive, and that adultery may have been the crime charged against
Herod. But as this is not incontrovertible, this passage, as well as the one
in Leviticus, is regarded by many as proving the illegality of marriage
with a wife's sister. Such was the unanimous opinion of christian countries
and all churches, Orthodox and Unitarian, at the time when our Standards
were drawn up, and is still the opinion of the large majority in Great
Britain. But as the question is an open one and differently determined
by the ablest minds, I am one of "the very respectable minority" in our
church, now perhaps a majority, who think that the church should leave
^e matter to the decision of christian discretion and opinion in every part
of the country. Dr. Gilman was bound, in all candor, to state that the
General Assembly directed the restoration of the minister who, on this
account, had been deposed. But this would have destroyed his argumentum
ad invidium,
81— Vol. IX.
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322 JNITARIANISM ANOTHER GOSPEL.
that walketh disorderly, and not after the tradition which ye
received of us." "A man that is an heretic after the first and
second admonition reject." **I know says the Son of God
to the church at Ephesus thy works and thy labour and thy
patience and how thou canst not bear them which are evil and
thou hast tried them which say they are Apostles and are not,
and hast found them liars."
What power, my brethren, is here given to the churches of
Christ through their appointed officers, to fasten on all
offenders "the brand of heresy for not being able to believe in
the whole length and breadth of that complicated cast-iron
creed," which Christ and His Apostles have laid down, and
"to banish them heart-broken from the communion of their
friends and neighbors, and to send them weeping, into a stig-
matized and miserable solitude for life."
And as under the theocratic government of the church, the
utmost severity of divine indignation was denounced upon the
excommunicated Jezebel — ^woman, mother and wife though she
was — so do we find our Savionr in opposition to all the senti-
mental liberalism of Unitarian gallantry, uttering denunciations
against the church in Thyatira, "because it suflFered that woman
Jezebel," — some female heresiarch, — "who called herself a
prophetess to teach and to seduce his servants," "Behold, says
Christ, I will cast her into a bed, and them that commit spiritual
adultery with her 'by embracing her corrupt doctrines' into
great tribulation, except they repent of their deeds. And I
will kill her children with death, and all the churches shall know
that I am he which searcheth the reins and hearts : and I will
give unto every one of you according to his works."
How certain is it, my brethren, that Unitarianism, which
reduces the whole teaching of the Bible to a few "simple and
intelligible principles" which "will not stagger the common
reason and moral sense of mankind," being dismembered from
all the "narrow cast-iron and complicated doctrines of Calvin-
ism," and which neither brands with heresy nor delivers unto
Satan any man, though like Theodore Parker, he glories in the
shame of open infidelity, — ^how certain, I say, is it that this sys-
tem though it call itself the gospel, is not the gospel of Christ,
but is another gospel and yet not another. How true is it that
the gospel may be so perverted as that a man may believe it and
yet be no christian, — ^that while a false glory is given to it
which attracts the reason of men, all its real glory may be taken
away, — and that the church of Christ may be so opened to this
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UNITARIANISM ANOTHER GOSPEL. 323
ingress and membership of "maidens, wives, and lay and cleri-
cal" worshippers, "who receive not the truth in love of it,"
that were Christ to enter again into His earthly courts, He must
make a whip of cords and drive them out of it.
I will now however, proceed to make some remarks on the
sermon of Dr. Oilman. And in the first place, from what I
said on the discourse of Dr. Humphrey, it will, I think, be
apparent to every candid mind, that this attack upon the Pres-
b)rterian Church was unprovoked, there being in the disgourse
of Dr. Humphrey no allusion, direct or indirect, to the system
of Unitarianism. It appears to conflict with that meek and
quiet spirit which has ever adorned the walk and conversation
of its author and with that humility, charity, and all compre-
hending liberality which he attributes to the system he defends,
and for which he comes forth as a champion.
Secondly, I beg leave to remark on this attack of Dr. Oilman,
that it was as inappropriate as it was unprovoked. This
remark I hope I may be permitted to make without intending
thereby any discourtesy to Dr. Oilman, any question of his
perfect right to canvass, confute, or even denounce both "our
theology and its developments," — or any feelings of retaliating
harshness and severity on my part. Dr. Oilman I have long
and well known. Our social relations have been most kind and
agreeable, and not the less so because he was and is sensible of
"the profound and conscientious aversion which I entertain"
for the system of Unitarianism as claiming to be the gospel, and
because I am sensible of similar feelings on his part towards
the theology called Calvinism. Profound conviction is always
tolerant and charitable. Dr. Oilman can receive the strongest
expression of argumentative condemnation of his system, in
the same spirit in which he so powerfully utters it against ours.
And even while I feel that "woe is unto me if I stand not up
for the defence of the gospel," my heart's desire and prayer to
Ood for him is, that he may be saved.
Allow me then, in this spirit, to say that this attack of Dr.
Oilman was, in the way in which it was conducted, as inappro-
priate in him as it was unprovoked.
Dr. Humphrey had made war in his discourse, upon a por-
tion of the Episcopal, upon the Romish, and to some extent
upon the Metiiodist Churches. To these he had, therefore,
thrown down the gauntlet, and from these he had fairly pro-
voked retaliation. But he had fraternized with all other
denominations and with Congregationalism, to which Dr. Oil-
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324 UNITARIANISM ANOTHER GOSPEL.
man professes his attachment, in particular. Was Dr. Gilman
then called upon by any claims of duty or propriety to become
the champion of a creed which was unassailed and of a system
of polity which was by name approved?
He is, however, most generous in his chivalry. He under-
takes the defence of "our Episcopal churches," — of the Meth-
odist,— of the New School Presbyterians, — of all deposed and
excommunicated ministers, — of all "unprotected maidens," —
"beloved and respected wives," — of "his non-Calvinistic Pro-
testant brethren," — and of "Protestant brethren of all denomi-
nations." Like another David come forth to victory, he bids
them all be still, throws over them the ssgis of his protection,
and singly and alone meets the dread Philistine.
Whether "his Protestant brethren of all denominations" will
acknowledge the relationship and approve his "forward zeal
on their behalf" it remains to be seen. Certain it is, that
hitherto, in speaking among what are termed Evangelical
churches of "other denominations," they would never have
been supposed to allude to Unitarians. And whatever may be
the views of these denominations at the South, the Congrega-
tionalists with whom he claims special fraternity as "our own
Congregational forms," have, even in his own New England,
been considerably reluctant to admit the consanguinity. There
was indeed a time when Unitarianism constituted a part of the
Congregational denomination of New England. But it was
only so long as it continued latent and unavowed. As soon as
it became known to the churches "the sacred ties of christian
fellowship between sister churches were severed."*
♦See the New England Puritan — "He," says the writer, "who dispassion-
ately considers the differences subsisting between Orthodoxy and Unitari-
anism, cannot fail to perceive and allow that it is due to consistency and to
the holv cause of truth, for the advocate of the first system to protest against
and refuse communion with the last. To expect any thing less than this,
is the height of illiberality ; it is to ask one to lay himself on the ground,
and as the street, for his opponent to pass over — ^to renounce self-respect,
to prove a traitor to the cause of his God, and the highest interests oi his
race, as they commend themselves to his understanding and heart. There
are some principles which all must admit are essential to Christianity.
Our Fathers, in accordance with the prevailing sentiment of the church
in all ages, placed the doctrine of the divinity of Christ foremost among
the essentials of revelation. It was, therefore, but a necessary part of their
belief to refuse fellowship with those who rejected this truth. And in this
they acted not only upon a proper, but upon a necessary principle. No man
can have a serious faith in Christianity, without embracing certain essential
ideas involved in it ; and no man can do this without refusing his fellow-
ship to systems which exclude and oppose these ideas. We honor, there-
fore, those men who bore a full aud unwavering protest against what they
regarded as an essential departure from christian truth. We honor them
for consistency, for their fidelity to the cause of truth, to themselves and
to us."
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UNITARIANISM ANOTHER GOSPEI.. 325
"Unitarianism," says the New Englander for October, 1846,
p. 605, "can no more be identified with the form of Congrega-
tionalism, than infidelity with republicanism. When Unitari-
anism appeared in the Congregational Churches of Massachu-
setts, instead of being retained in the existing system, it was
compelled to come out and stand alone. It was thrown off or
withdrawn from. Truth would not keep fellowship with it,
would not live imder the same covering. But the lovers of
truth separated from it — or the heresy separated itself from
them by an instinctive and a mutual repulsion and came out
alone — that it might die."
A third remark which I would make in the same spirit on
this discourse of Dr. Gilman is, that while it breathes much of
the odour of gentle and unwilling rebuke, nevertheless it is to a
very great degree unfair and uncandid in its statements of the
doctrines, order and practices of the Presbyterian Church, or
otherwise through his avowed "disgust" towards our "repul-
sive" system, he has not taken sufficient pains to inform himself
as to what we do believe.
The slightest examination or inquiry would have led Dr.
Gilman, as it did a gentleman of another communion, who was
staggered by the same declaration of Dr. Humphrey, — that
"the purpose of God is the cause of sin," — to discover that it
was undoubtedly an oversight in the language or views of the
individual author, and that it was not the doctrine of our
standards. But not only did Dr. Gilman not refer, as did the
gentleman to whom I allude, to our standards before publicly
assailing our doctrines, he even exaggerates the statement of
Dr. Humphrey into the fearful declaration that "we were
purposed to be sinners for the glory of God, and that we would
be punished with eternal torments for the very sins thus occa-
sioned." Indeed, the whole of Dr. Gilman's statement of the
doctrines of Calvinism is a caricature, — in some parts, a mis-
representation bordering on what sounds to us, as blasphemy, —
and altogether it is a creed which none would revolt from with
more aversion than well instructed Calvinists. And when he
declares that "the reprobation of the nonelect and their con-
denmation to everlasting death" is one of the vital and impor-
tant Presbyterian dogmas, and that "it is in the power of the
Presbytery of Louisville to call before them" Dr. Humphrey,
and to "charge and convict him of heresy," and "by a majority
of one to cashier him from his office and send him home to his
people an unfunctional and ruined man," for omitting this
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326 UNITARIAN ISM ANOTHER GOSPEL.
dogma in his statement of doctrine — when, I say, I find Dr.
Oilman making these assertions and affirming that the omission
of this dogma leaves Dr. Himiphrey^s "whole statement sin-
gularly open to the charge of lurking Universalism," I can
hardly feel justified in saying less than that this is a very fla-
grant violation of the ninth commandment. The only reason
why I do not so charge it, is the hope that these utterances
were made in undue excitement, and in ignorance of our stand-
ards. Such a doctrine as that of reprobation, (a term which
is never employed in any of our standards,) and the everlasting
punishment of any member of mankind, except "for their sins,"
"the sinfulness whereof" proceedeth only from the creatures
"who harden themselves through their own lusts and in the
exercise of their free wills," is unknown to our standards or to
any recognized system of Calvinistic divinity.
There are several other instances of gross and inexcusable
misrepresentations of our doctrines and of our discipline which
we might adduce. But as this part of our duty is in the highest
degree unpleasant and invidious, I will leave them unnoticed,t
except the statement that "serious fears had been entertained"
"that the Presbyterian Church in this country was making rapid
strides, and aims to usurp the control of the government."
These fears were entertained, I presume, only by those who
dreaded a strict observance of the Sabbath, and the stoppage of
Sabbath mails, to promote which Presbyterians, in common
with many others, took a very active part. These fears will
now, it seems, be revived by "these perpetual attempts to show
that our church is peculiarly republican in its tendencies." The
logic or the charity which can deduce such conclusions from
tHe' regards our system as involving taxation without representation.
Dr. Gilman certainly does not "understand our system aright. In regard
to all temporalities and the choice of a minister, all pewholders in our
churches have an equal voice. And in regard to all spiritual matters, that
is which relate to the communing members of the church, all who are
members have an equal voice. We have, therefore, a President, Standing
and other Committees chosen by all pewholders in the congregation, for
superintendance of its temporal affairs, and ruling elders who may cease
to act, or be requested if unacceptible to cease to officiate, and who as
they only act with the minister in the conduct of spiritual affairs, are
elected by all the male communicants. Dr. Oilman's affecting picture of
aggrieved parties, is at once destroyed by the fact that an appeal can be
taken by the humblest member, against any improper or unjust decision
of the church session, to the full and impartial judgment of a Presbytery
or Synod or Assembly. Neither are the decrees of our General Assembly
"omnipotent imprescriptible, irreversible," as was evinced by the late
Assembly compromising on principles of peace and harmony, in contrariety
to decisions of former Assemblies. A General Assembly cannot bind any
future Assembly, nor contravene the will of the church at large, as this
may be indicated by its representatives in any future Assembly.
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UNITARIANISM ANOTHER GOSPEI.. 327
such premises, are, however, equally beyond the pale of ordi-
nary comprehension.
In the conclusion of these discourses, I will indicate, for I
can do nothing more, some additional reasons why I cannot
receive Unitarianism as the gospel of Christ, or as the system
of doctrine taught in the Scriptures.
And my first reason, which is, preliminary to the rest, is that
this system orders no deliverance from that uncandid, illiberal
and intolerant spirit which is such a stigma upon human nature,
and so hostile to peace, charity and good will among men. This
spirit is inexcusable, im justifiable, and promotive only of evil,
wherever and in whomsoever, and in whatsoever cause it is
found. It overcomes no enemies, makes no friends, and
secures no good results. It is alike dishonoring to God's char-
acter, truth and cause.
Now this spirit we regard not as the result or offspring of
any one system of belief, nor as the undeniable concomitant of
any one party in the christian world. It is, we believe, the
natural spirit of unrestrained and unrenewed human nature,
according to the express and frequent teachings of scripture,
(read for instance Rom. Ill, 9-19, and the passages referred to
in the margin,) — ^and the universal and unvarying testimony of
observation, experience and history. It was condemned in his
Apostles by our Lord, — frequently and pointedly rebuked by
the Apostles in others, — and from the beginning of the world
until now it has sown dragon's teeth in every field of human
ambition and rivalry, to spring up in an army of fierce and
revengeful combatants.
This spirit I can see in the discourse of Dr. Gilman, notwith-
standing his disposition naturally amiable above his fellows, —
and notwithstanding the moderation and self-control acquired
by age, experience and deep inward strugglings for the victory
over himself. This spirit I know to be an element in my own
nature, and feel it necessary to restrain its ebullition while I
now write. And everywhere, and on all occasions, what evils
has it not wrought in the earth.
Shall I then be delivered from this spirit by adopting the
Unitarian system? Grant, if you please, that by that system
it is reprobated and condemned. Even that reprobation, how-
ever, may be uttered in the spirit it condemns, and clothed in
words full of bitterness and uncharitableness.
When Dr. Gilman employed what we think a most unfair
caricature of Calvinism, which he dressed up in order to heap
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328 UNITARIANISM ANOTHER GOSPEL.
Upon it and its abettors the withering scorn, contempt and
anathema with which he denounces it* — when he represents
the Presbyterian church, "as it sits with its eyes dazzled by the
awful oriflame of divine right waving over its head, with noth-
ing to gainsay or control it," — when he declares that "serious
fears" have been entertained "that the Presbyterian church in
this country was making rapid strides to usurp the control of
the government," — when he implies that views similar to
those of the Church and State champions of other lands, are
furtively held by our churches in the United States," — when
he afiirms that "the degree of freedom aimed at,' and in some
cases obtained by the Presbyterian polity, extends to an exor-
bitant and tyrannical degree, detrimental to the interests of reli-
gion, and dangerous to the peace and happiness of civil society,"
— ^when he charges upon the Calvinistic theology "contradic-
tion and perplexity," and "as leading to the existence in its
neighborhood of a bitterer, more defiant, and more hostile infi-
delity" than any other system, — ^and when he avers that "the
liberty of thought and speech, which she claimed from Rome,
she refused to indulge to others," — in these, and in all similar
cases, does not Dr. Gilman exhibit the working of this spirit
within him?
He introduces Servetus for the sole purpose of throwing
obloquy upon the character of Calvin. To do so he represents
Servetus as ''unoffending'' though in every way he made him-
self amenable to the existing laws of Christendom, whose
utmost vengeance he braved by blasphemies of the most fearful
kind, uttered in presence of his judges, and by an audacity of
conduct to which he was actuated by the party of the Liber-
tines, which finally alienated every kindly feeling, and secured
his condemnation. He calls Servetus "as good a man as Cal-
vin," though guilty of avowed deception, — ^though ungovern-
able in his furious temper, — ^though when under solemn oath
to speak the truth, "he spoke scarcely any thing but falsehoods,
"and at every new examination there was a fresh oath and
another instance of perjury," — though he recanted at Vienne,
all his principles, and solemnly abjured the authorship of his
own works — and though he betfayed the greatest pusillanimity,
rancour and malevolence. He calls Servetus a "Unitarian,"
•The "piety of gratitude," he says in another place, "ma3r be as strongly
elicited by the thought that God never did overwhelm us with an arbitrary
and terrific condemnation, when it was in his sovereign power to do so,
as by the thought that he adopted certain incredible measures to redeem
us from such condemnation after it was once inflicted."
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UNITARIANISM ANOTHER GOSPEL. 329
though he declared that "he himself believed in the Trinity, and
did not object to the term persons as applied to it," but only to
"those who make a real distinction in the being of God," —
though he also "believed in the eternal Godhead of Jesus Christ,
who was begotten in eternity but conceived in time by the Holy
Ghost," and though he constantly, in his works and in his
prayers, even at the stake, prayed to Christ as God. And he
makes his execution "the initial victim" of Calvinism, whereas
Calvin had, for years, endeavored to shake off all intercourse
and controversy with him — ^had with extreme difficulty been
induced to give up two of his letters to be used as evidence in
his trial at Vienne, where he was condemned and burned in
effigy,t and though he and the other ministers had used every
influence to have his sentence conmiuted.
But to pass from Dr. Gilman, do we not find this spirit of
illiberality and intolerance in the President of Harvard College,
the man of "no denomination," who would proscribe men of all
denominations from the government of a state institution, next,
in Dr. Dewey, who in his Berry street address, declares that he
"would rather be an infidel than a Calvinist, a strict Calvinist
of the old school ;" and yet withholds the christian name from
Rationalists? Do we not find this spirit in that Unitarian
clergyman who, not long since, published anonymously in the
Christian Raster, of Boston, articles in which the ministerial
and christian character of the clergyman is assailed, and the
moral character of his church as a church is impeached. To
Dr. Spring of New York, he imputes a neglect of duty incon-
sistent with the standing of a christian pastor, and to his people
as a whole, "covetousness, extortion, oppression of the poor
and all sorts of shaving operations to acquire wealth;" and
these sins are charged as the legitimate fruits of Dr. Spring's
ministry of thirty-four years. J
Dr. Gilman claims for Unitarianism the present Rationalistic
Unitarianism of the European Continent. Now when, I ask,
has greater illiberality, intolerance and even persecution been
displayed, than against Orthodox Evangelical ministers and
churches in Geneva and the Canton de Vaud?§
tSee Life and Times of Calyin by Paul Henry, of Berlin. See Cole-
ridge's Justification of Calvin in this matter — not of the penalty which all
now condemn — ^in his Literary Remains, VoL 3, p. 7.
tSee the discussion of this subject, not long since, in the New York
OtMenrer.
iThe goyernment of the Canton de Vaud has added now to all its other
persecuting, acts, that of a law prohibiting all religious meetings, except
those of the State Church, under pains and penalties. The law is so rigor-
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330 UNITARIANISM ANOTHER GOSPEL.
At two periods Unitarianism had the opportunity afforded
by the possession of power, to discover what is its true charac-
ter. One was in the States of Poland and Transylvania, where
it had great prevalence during a considerable part of the six-
teenth century. Being divided among themselves by numerous
shades of opinions, and some thirty sects, Faustus Socinus
employed every effort to reduce them to one harmonious body.
As however he still considered the worship of Christ as an
essential part of christian truth and worship, and in other
points retained views now abandoned by Unitarians, he was not
prepared to tolerate the introduction of the heretical opinion
advocated and preached by Davidis, that Christ was a mere
man and had no more claim to divine worship than any other
saint. After vainly endeavoring to convince him of his error,
the young prince of Transylvania was induced to cast Davidis
into prison, simply on account of his pertinacious adherence
to his opinion. Here the persecuted man died. We think
that this case may fairly be placed as a parallel to that of Cal-
vin. Socinus not only never changed his opinions respecting
the worship of Christ, but he would hold no communion with
any one who denied that Christ should be worshipped, and
publicly taught and published the opinion that those who
received the doctrine of Davidis, had no just claim to the name
of christians.
ouB, that meetings cannot be held, except by men having the spirit of
martyrs. The Dissenters, against whom this law is levelled, are what
would here be called Evangelical men. And the National church and
fovemment is in the hands of what would here be called Unitarians,
'hey are called Rationalists in Europe. But the Unitarian Almanac, pub-
lished in Boston, claims half of the Protestants in Europe, as Unitarians.
And we are not aware that any of the Protestants of the continent are
Unitarians of any other school than the rationalistic — Here, then, is a
work of cruel persecution, now in progress by a Unitarian national church ;
and our inference is, not that any of our American Unitarians are per*
secutors, or that they approve of those acts, (God forbid,) but simply
this — ^that what is called the liberal creed is not sufficient to ensure liberal
conduct. And the abettors of the liberal creed are persecuting, after those
of most other creeds have become ashamed of persecution. We would
advise those American Unitarians, who have so many regrets that Calvin
burnt Servetus, to send over to the land of Calvin and Servetus, some
friendly counsel to their co-religionists, to entreat them not to enact, in
the nineteenth century, a work of persecution that would throw in the
shade the Servetian tragedy of the sixteenth century. They are already
in the habit of speaking denominationally and fraternally to governments
at home, and to people beyond the seas, and of giving advice about gov-
ernmental and social abuses. And now, in the name of our persecuted
brethren in Switzerland, we entreat our Unitarian neighbors to favor them
with their merciful interference, and set forth to that Unitarian and per-
secuting government, such reasons as shall induce them to change their
course. — For it is an outrage on human language, to say nothing of justice,
that liberal christians, and a liberal government, should thus have gathered
up the broken implements of the inquisition, and gone to work with them. —
AT. £. Puritan,
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UNITAKIANISM ANOTHER GOSPEI.. 331
It is also a fact that Unitarianism, or as it was then called
Arianism,|| took its rise in the fourth century, and under the
royal patronage of Emperors and their wives, became for a
time, by means of very terrible persecutions, the religion of the
Roman Empire, and was embraced by the Vandals under
Genserie, in the East, in Spain and in Italy. "Dissimulation,"
says Spanheim, "and craft were qualities notorious with the
Arians. This fact was chiefly visible in their formularies, and
in their pretended, but not real consent and agreement with the
Trinitarians. Their perfidy, inconsistency and calumnies
against the Trinitarians were extraordinary, and their ambition
of the principal bishoprics, and their flattery of the Emperor
and great men at court excessive. Their rage against Athana-
sius, who almost alone opposed their attempts and sustained
their fury, was terrible. They disseminated incredible slanders
against him, and laid to his charge rape, murder, adultery, and
other notorious crimes, but he was an innocent and pious man."
Every where we find churches desolated and every species of
cruelty and rage was exercised towards bishops and their flocks.
Vast numbers continued faithful, and suffered according to the
Apostle's expression, "the loss of all things," and endured the
horrors of death itself for their faith.
If in addition to the facts now mentioned we allow Unitarian-
ism to claim as we are told they do, "that the Jews, before the
time of our Saviour, were strict Unitarians as they still
remain,"* then the system is chargeable with an incredible
amount of bigotry, intolerance and persecution, both towards
all the prophets whose blood they shed, but above all in the hor-
rible and illegal crucifixion of the Son of God himself, whom
they put to death on a charge of blasphemy, because He called
himself the Son of God, thus as they interpreted it making
himself equal with God.
But not to dwell on this painful and invidious point, I would
only further mention the fact that Mohammedanism is regarded
by Unitarians as "a christian influence," and "a religion which
recognizes and is based upon the Old Testament."t The
English Unitarians^ conveyed in an address to the Mahom-
medan embassador of Morocco, in the reig^ of Charles the
IIThey are claimed by Dr. Lamson in his Tract, What is Unitarianism,
p. 21 — Unitarian TracU No. 202.
•Sec Unitarian Tracts No. 202 — What is Unitarianism?
tUnitarian Tracts No. 197, p. 07, by Rev. G. E. Ellis.
tSee for the facts Whitaker's origin of Arianism, p. 309. Leslie's
Works, ▼ol. 1, pp. 207, 209, 337, 216, 217. Magee on the Atonement, vol.
1, pp. 132, 133 ; Eng. ed.
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332 UNITARIANISM ANOTHER GOSPEL.
second, a cordial approbation of Mahomet and of the Koran.
The one is said to be raised up by God, to scourge the idolizing
christians, whilst the other is spoken of as a precious record of
the true faith. Mahomet they represent to be "a preacher of
the gospel of Christ," and they describe themselves to be "his
fellow champions for the truth." The mode of warfare they
admit indeed to be diflferent, but the object contended for they
admit to be the same. "We with our Unitarian brethren, have
been in all ages exercised to defend with our pens the faith of
one supreme God ; as he has raised your Mahomet to do the
same with the sword, as a scourge on those idolizing chris-
tians."
From what I have said, — ^and were I to go to the works of
English .Unitarians, I might quote largely to shew the intolerant
spirit in which they speak of the Trinitarian, and especially of
the Calvinistic faith, — it is more than apparent that the spirit
of intolerance is confined to no sect or party of men, be they
philosophers, or religionists, political or literary, and whether
their association be secret or avowed, and to no age or period
of the world. It is the development of that inward pride, hate,
revenge and ambition which are characteristic of unrenewed
human nature.
Our comparative deliverance from this intolerant spirit, we
owe to the separation of Church and State, which Presbyterians
mainly secured in this country§ — ^the establishment of the great
truth of man's responsibility to God, and to God only for all
religious opinions and practices, which are not incompatible
with the maintenance of public morals, or with the security of
life; — to the existence of those numerous sects and denomina-
tions who exert a most powerful restraining and correcting
influence on one another, and render a consolidation into one
spiritual despotism impossible, while they stimulate thought
and investigation and lead to conviction and faith, instead of a
mere nominal and groundless belief — and to a growing intelli-
gence, soundness, discretion and capacity of judging, in that
great tribunal of a free country, I mean public opinion. No
church in this country, except the Romish, either retains in its
creed or avows in its journals, the principle of intolerance or
persecution. And we may hope that they will all come practi-
cally to act upon the belief that candor, liberality and charity
are as essential to the defence and diffusion of the gospel as
iSee the author's Ecclesiastical Republicanism, and Foote's History of
Presbyterian Church in Virginia.
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UNITARIANISM ANOTHER GOSPEL. 333
they are to a perfect christian character. "Let what is by-gone
be by-gone. Only let us not dress up, in the present day, a
picture entirely on one side, and hold that partial delineation
forth as specifically characteristic of any contemporary denomi-
nation."
A second remark which I shall make, and which may also be
regarded as general, is that the system of Unitarianism is so
indefinite and indeterminate as to be past finding out, by any
inquirer after its truth.
"What is Unitarianism? The name is no guide to what the
system is," for, says Dr. Putnam of Boston, himself a Uni-
tarian, "Unitarian is a name which refers to a single doctrine,
and one that has become less and less subject to controversial
interest ; a doctrine, too, which all other denominations profess
to hold, and which some do clearly hold, as positively as we
do."*t Mr. Gamett in one of the Tracts of the Unitarian
Association, is very strongly of the same opinion.**
"What then makes a Unitarian ? The denial of the divinity
and the atonement of Christ; the rejection of the doctrines of
depravity, regeneration and justification by faith? But these
negations are common to almost all unbelievers, and they can-
not therefore be made the peculiarities of any one denomina-
tion."
"Does the denomination include all who agree in this — that
they have no positive faith ; all who can not or will not tell what
they believe; all who reject the dogmas of 'Orthodoxy?' Is
it a promiscuous gathering of those who can find no other local
habitation in the christian world?" How then shall they be
distinguished? Of late they have styled themselves "liberal
christians." "We do not concede the name, and Dr. Putnam
says that there is a tone of arrogance about it," and Mr. W. H.
Channing affirmed at an anniversary of the Unitarian Associa-
tion, that "there is more bigotry at Cambridge than anywhere
else in the land, and that Unitarians cannot adopt, with pro-
priety, a single term of their triune motto. Liberty, Holiness
and Love."
What then, I ask, is Unitarianism? "The time has fully
come" says Dr. Putnam "when it is incumbent on the Unitarian
denomination so called, either to draw some boimdary lines for
itself, and agree upon some sort of standard, and so become
•tSee Unitarian Tracts No. 184, pp. 23 and 24.
••Until the time of Biddle, in England, Socinians retained much of the
christian religion, for example redemption by the Cross and the omni-
presence of Christ.
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334 UNITARIANISM ANOTHER GOSPEL.
really and intelligibly a denomination or a sect, or else to
remove, as soon and as entirely as we may, what little show
there still is of boundaries and standards and cease absolutely
to be, or appear to be, a denomination at all/'
What Unitarianism is who then can tell? I have inquired
with some diligence, and have been obliged to come to the con-
clusion that Unitarianism, as a system of doctrine to be
believed, is simply the rejection of the doctrine of the Trinity
in Unity of the Godhead and whatever else every individual
may believe and assert. Among the Tracts of the Unitarian
Association, I find that except on this one article of faith,
"they avowedly differ more or less among themselves," and that
different views on what we would consider essential doctrines,
are expressed in its various tracts. The faith of Arius differed
from that of Servetus. Socinus made essential to his system
what "staggers the common reason and moral sense" of mod-
ern Unitarians. tt And now among those called by this name,
we find diversities of faith varying from the spiritual views of
Dr. Oilman to those of Theodore Parker "who (with abilities
and attainments not inferior to those of Mr. Newman) has
reached the point of universal scepticism, as the latter has
reached that of implicit reliance upon authority, by simply fol-
lowing out, with logical consistency, the principles in which he
was educated." We cannot, therefore, receive as the system
of doctrine revealed in the word of God, a system which is a
chaos of conflicting opinions, containing among them those
which are so unscriptural that even the organ of the body called
christians, and who are claimed as Unitarians, "frankly
acknowledge we are not prepared to pursue a course that will
identify the christians with any people whose discipline is so
lax that it cannot be strained up to a point high enough to
excommunicate an infidel."
A third reason why I cannot receive as the gospel the system
of Unitarianism is, because it leaves me without a Bible as a
divinely inspired and certain rule of my faith and practice.
Unitarians have indeed boasted that the Bible is their creed,
but there is a fallacy in the popular motto, "the Bible only,"
which deserves to be exposed. To say that I believe the Bible,
may be a very faint indication of my religious sentiments. It
may mean nothing more than what a Mahommedan might say,
or nothing more than that I am not an infidel.
tt'They regard the several books which comprise the volume as THg
RECORDS OF A DiviNS REVELATION.*' — Unitarian Tracts No. 202, p. 17.
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UNITARIANISM ANOTHER GOSPEL. 335
**What sort of a Bible do I believe in ? An Oriental fiction —
A collection of scriptures introductory to the Koran? An
ethical treatise? Or a Revelation from God, attested by the
oppropriate singns ? How much of the Bible do I believe, and
how do I believe it ? By what system of hermeneutics or phi-
losophy do I interpret the Bible, and which do I seek to con-
form to the other?"
"Do you say," asks Dr. Putnam himself, "the Bible only is our
standard, and therein we are distinguished and marked off as a
denomination? That is a plausible idea, and it has answered
pretty well in quiet times; but it is unsound, and does not
answer in all emergencies. There is no such thing as the Bible
only, either for us or other christians. We, like all others,
must take with the Bible some means or principles of interpret-
ing it, ascertaining its purport and requirements. That, there-
fore, which we have usually held forth as our denominational
test — the Bible only — is not sufficiently definite or distinctive
to serve as a real test."
An inspired, infallible, definite and intelligible rule of faith,
is the very pillar and ground of all revealed authoritative truth,
— ^the adamantine base on which it stands. Now that God has
revealed the doctrines which are essential to salvation, and that
this truth is in the Bible both parties agree. "But how has this
revelation been made? Have we any infallible record of it?"
The orthodox christian answers, yes ; the Unitarian, no. The one
believes the Bible to be a revelation — ^the other that it merely
contains a revelation. Observe the difference. One regards
the Bible as an inspired book ; the other as the bare depository
of some inspired things; one as an authoritative rule in all
duty ; the other as having no authority whatever. The contrast
is perfect. The Orthodox christian has but one step to take to
ascertain the truth; the Unitarian has another more difficult
task, namely, to determine whether the particular text is
inspired, or whether the sentiment which it embodies is true.
Dr. Gilman speaks of the four gospels of the New Testa-
ment as "replete with inspiration." But to what extent it is
inspired, and whether the Old Testament is inspired, we are
uninformed.
We do know, however, that on this subject there exist among
Unitarians, the most varying opinions. Probably the most
general is, that the Bible is the depository of a revelation but
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336 UNITARIANISM ANOTHER GOSPEL.
that it is not itself plenarily inspired, so far as that it is infalli-
bly true in whatever it makes laiown.*
''But what, we ask, is a book containing a revelation, but not
one itself, worth to a man ? What knowledge does it convey ?
What new ideas ? We can confide in none of its declarations,
unless we can verify them from independent sources of infor-
mation."
And "it comes, therefore, to this, that the Bible contains an
infallible revelation, from God, of those truths only which the
light of nature discloses. Other doctrines of Christianity can-
not be tested and established from natural sources of informa-
tion. It amounts to nothing that they are contained in the
Bible — ^they may be the errors of the writers. In short, the
Unitarian hypothesis is reduced to this absurdity, that the Bible
does not even contain a revelation — for that part of its contents
only which the light of nature first reveals, can be known to be
true."
Such also is their peculiar mode of interpreting the Bible,
that the doctrines which other christians, equally sagacious and
equally good, can find in it, which appear to them as if written
with a sun beam, and which they also consider as of the utmost
importance to man's salvation, they cannot find in it. The
devil and hell, and everlasting punishment many of them,
therefore, reject as nonentities.
Dr. Priestley, who is claimed by them in the Tract above
referred to, says : "Not that I consider the books of scripture
as inspired, and on that account entitled to this high degree of
respect, but as authentic records of the dispensations of God
to mankind, with every particular of which we cannot be too
well acquainted." "The writers of the books of scripture were,"
he says, **fnen, and therefore fallible; but all we have to do with
them is in the character of historians and witnesses of what
they heard and saw."
Mr. Lindley, also claimed by them, says: "The scriptures
themselves, which might mislead us, are full of heathen preju-
dices, and so left, it should seem, on purpose to whet human
industry and the spirit of inquiry into the things of God."
Some of their ranks, however, following the lead of Strauss,
have of late subtracted so much from the history, authority and
instruction of Jesus Christ, as in the opinion of Dr. Norton, not
to leave enough to constitute any consistent and well grounded
Christianity at all. Still professing to believe in Christ they
♦Unitarian Tracts No. 186, pp. 33, 34.
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UNITARIANISM ANOTHER GOSPEI«. 387
recognize in him only a fictitious character, or a mere historic
personage, having no higher authority to promulgate the truth
in the name of God, and no greater security against error, than
may pertain to any truly virtuous philosopher of our own times.
They brand as falsehoods and fable, a large class of facts, all
the supernatural facts, recorded as real in the four gospels.
I do not charge every Unitarian with these views of scrip-
ture. But what I affirm is, that I cannot receive a system as
the gospel which leaves me in uncertainty as to whether there
is an inspired Book of God, — ^if there is, how much and how
far it is inspired,— or whether God has given to men a message
which he requires them to obey under pain of his eternal dis-
pleasure— which they can reject only at the peril of their souls,
— and which is after all so vague that we cannot tell whether a
man is a believer or an infidel.
Coleridge in one of his conversations with Mr. Cottle,
remarked "that he had renounced all his Unitarian sentiments :
that he considered Unitarianism as a heresy of the worst
description ; attempting in vain to reconcile sin and holiness : the
world and heaven ; opposing the whole spirit of the Bible ; and
subversive of all that truly constituted Christianity. At this
interview he professed the deepest conviction of the truth of
Revelation ; of the Fall of Man ; of the Divinity of Christ, and
redemption alone through his blood."
But once more I remark in conclusion, that Unitarianism
represents the character of God in such a way as contravenes
my reason, my conscience, and my knowledge of human nature,
of God's works, of God's providence, and of God's word.
The MODE OF GoD^s EXISTENCE is Utterly beyond the compre-
hension of the human intellect, which can neither determine
whether He is absolutely one, or whether while one in essence
there is in God a threefold subsistence of distinct and personal
attributes.
Certain it is that reason, unaided by revelation never pro-
pounded the dogma of God's absolute unity, — that a trinity is
involved in all the most ancient and prevalent theologies — that
nature is in harmony with the doctrine of a triune God, as its
creator, governor and beautifier — and that scripture makes it
undeniable to the simple faith of the great mass of inquiring
minds. I undertake, by the same species and amount of proof,
to establish the deity of the Son of God and of the Holy Ghost,
which can be brought from Scripture to prove that the Father
is truly and properly God. For in what way is this possible,
28— Vol. IX.
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338 UNITARIANISM ANOTHER GOSPEL.
but by showing that every name appropriated to Deity is his —
every attribute characteristic of Deity his — every work peculiar
to Deity done by him — ^and the worship which is distinctive of
Deity his. But this is all true of the Son and therefore he is
over all — God, blessed for ever. He is God — ^the Great God —
the Mighty God — the true God. He is Omniscient, Onmipo-
tent, Infinitely Wise. He creates, he upholds, he governs the
universe: all is for his glory. "He is," believer, "thy Lord,
and worship thou him." — (Ps. xlv. 11.) And this is all true
also of the Holy Ghost.
As to the CHARACTER OF GoD also, I must believe that He is
necessarily holy and just, in order to be good and gracious,
since a God all mercy is a God unjust. He must be a governor
as well as a creator, a law enforcer as well as a law giver.
Mercy, therefore, can be exercised by such a God only in
accordance with the good of the whole universe of being and
the maintenance of the holy laws by which that universe is
governed.
Every element in my nature, therefore, combine to demand
for the salvation of a guilty sinner, just such a divine and
Almighty Saviour — such an omnipotent and omnipresent Sane-
tifier — such an all sufficient and vicarious redemption, — such a
free and gratuitious salvation, — ^and such a full and gracious
pardon, — as we believe to be announced in the plain and uni-
form teaching of the Bible.
While Unitarianism is thus condemned by reason as well as
revelation, while it involves us on every hand in inextricable
difficulties — it removes none. All that Dr. Gilman objects to
in Calvinism, is objected to by infidels against Unitarianism.
The existence of moral evil, — differences in the character and
condition of men, — exhibitions of depravity, like that of Dr.
Webster, inexplicable upon any ordinary motives to human
conduct, — ^the belief on the part of perhaps most Unitarians,
that there will be a future judgment and the punishment of men
hereafter for sins which God permitted to be done here* — in
short the fact that God brings man into existence with such a
nature that he does sin, and with such a destiny that he may
everlastingly suffer for sins thus committed — this, which is the
great difficulty in all theology, Unitarianism leaves as terrible
as ever.
In all that is fundamental to Unitarianism, therefore, I con-
sider it to be another gospel which is not another — depriving
•Unitarian Tracts No. 186. pp. 33, 34.
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UNITARIANISM ANOTHER GOSPEL. 339
man of consolation and strength in the discharge of life's duties,
and the endurance of life's trials,— of all hope and triumph in
death, — and of all confidence in the anticipation of the judg-
ment day.
These points are of infinite importance. They involve a
total difference of sentiment in regard to the God we worship,
the medium of worship, the nature of all true and acceptable
worship, and the way by which alone any of our guilty and sin-
ful race can ever become sanctified and acceptable worshippers
in the church on earth, and in the church of the first bom in
heaven. One or the other must be false. Both cannot be true.
If one is idolatry the other is blasphemy. Dr. Dewey says he
would rather be an infidel than be a Calvinist Expressions
quite as strong might be quoted from English Unitarians. Dr.
Channing allowed himself to say that the Cross of Christ as the
appointed way of salvation was the great central gallows of the
universe. And "the unoffending and good Servetus" called
"the Triune CJod a three headed hell bound monster."
On the other hand, Coleridge who had long been a Unitarian,
says in his Literary Remains, "In consequence of our Redemp-
tion, the Trinity becomes a doctrine, the belief of which as real,
is commanded by conscience. To christians it is commanded,
and it is false candor in a christian, believing in original sin
and redemption' therefrom, to admit that any man denying the
divinity of Christ can be a christian."
"Socinianism (Unitarianism) is not a religion, but a theory,
and that too, a very pernicious or a very unsatisfactory theory.
Pernicious, for it excludes all our deep and awful ideas of the
perfect holiness of God, his justice and his mercy, and thereby
makes the voice of conscience a delusion, as having no corre-
spondent in the character of the legislator; regarding God as
merely a good-natured pleasure-giver, indifferent as to the
means, if only happiness be produced. Unsatisfactory, for it
promises forgiveness without any solution of the difficulty of
the compatibility of sin with the justice of God; in no way
explains the fallen condition of man nor offers any means for
his regeneration."! It never did and never can subsist as a
general religion."
Amid these variant creeds there is but one infallible guide.
It is that Spirit of wisdom — ^Who is able and willing to
guide into all truth — who is promised to them that ask — ^and
tSee Coleridge's Nightly Prayers to the Trinity, in his Literary Remains,
Yol. 2, p. 3, 6.
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340 UNITARIANISM ANOTHER GOSPEL.
Who has said that if any man do His will he shall know of the
doctrines whether they be of God.
Supplementary Note.
Presbyterianism and Republicanism.
Dr. Giknan justly remarks in his discourse that it "is a sus-
picious circumstance for the votaries of any religion to recom-
mend their views as peculiarly harmonizing with any form of
civil government whatever. It is unworthy of their great mis-
sion, thus to flatter the political opinions and predilections of
those whom they addess." In this decision I fully agree, only
that I extend the denunciation to those who endeavor to
"recommend their views," by shewing their peculiar claims to
literary and scientiiic attainments and to the great names of
Newton, of whose theology we know little — of Locke, who
affirms, as I understand him, his reception of the doctrine of
the Trinity — of Milton, who certainly did not agree in one
single point with modern Unitarianism, I can well remember
when Calvinism was made to hide its diminished head by the
triumphant inquiry, "What poem has it written?"
Dr. Oilman even arrays against us the name of Leibnitz who,
although a member of the Lutheran church, illustrated and
established the doctrine of Philosophical necessity, or the per-
fect consistency of the freedom of a moral agent with the
infallible determination of his conduct, which is Calvinism.
There is a small book of his entitled "Essais de Theodcee, sur
la bonte de Dieu, la liberte de Thonmie, et Torigine du mal,"
which contains almost all the principles upon which we rest the
defence of the Calvinistic tenets. Leibnitz also laid down,
very clearly, the distinction between the absolute nature of God
which is one undivided Godhead, and the will or personal
attributes of God, which may be threefold and distinct in their
conscious personality."*
Dr. Priestley who is also gloried, in his work on Philosophi-
cal necessity has established as he thinks, principles which lead
inevitably to all that is so staggering to the common sense of
mankind in the doctrine of predestination.
I unite, therefore, in thinking that "it is an alarming thing
(and in this case certainly suicidal) to see religion thus
encroaching on unconsecrated ground, and seizing on the per-
•See Coleridge's Lit. Rem. vol. 3, p. 73.
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UNITARIANISM ANOTHER GOSPEL. 341
ishmg elements of the world to advance her power and preten-
sions."
Calvinism, as a theology, must stand or fall with its scrip-
tural authority, and the analogy to Republicanism, claimed for
our Presbyterian Polity, must stand or fall by a comparison of
it with the Synagogue Polity of the Hebrew Republic, to which,
as a model, it is undoubtedly assimilated, — by the historical
evidence of its afiinity, to constitutional forms of government,
responsibility in governors and representation in the people ; —
by its whole history and character in England and in this coun-
try;— by the evidence for the declaration stated by Lafayette
that it was looked to as a model in the formation of our
national constitution, — and by the undeniable facts connected
with the doings of our church and its members at the period of
the revolution and since.
Dr. Humphrey made no exclusive claims to the glory of patri-
otism for the Presbyterian church and he certainly did not deny
this glory to Congregationalism which embodies many of the
elements of Presbytery. If, however, Unitarians can shew
that they have been specially excluded in the distribution of the
rewards due to patriotism, or if any other denomination has
been unfairly dealt with, let them present their claims, and full
payment will be made on demand.
But when Dr. Oilman goes on to say, "As for the enumera-
tion in a note, of all those Presbyterians who took a leading
part in the war of the American Revolution, I have always
r^^etted to see such things brought into notice. There is not
the slightest pretext for their introduction. The idea did not
originate, I am persuaded, from this preacher, nor any other
true born native American/' I would remind him that in his
over vaulting ambition to be severe, he has only unhorsed him-
self. Let him consult his own Unitarian fellow-believers, the
historian Bancroft, who is "a true bom native American," in
his History of the United States. (Vol. I., p. 462, 464, and
266, 267; Vol. H. p. 459, 463.) He will find Mr. Bancroft,
there declaring as an historian that "Calvinism is gradual
Republicanism.'' And what is far more, "the political char-
acter of Calvinism," says Mr. Bancroft, "which with our con-
sent and with instinctive judgment the monarchs or that day
feared as Republicanism, and which Charles I. declared to be
a religion unfit for a gentleman, that is a man of no creed and
no morals, is expressed in a single word predestination."
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342 UNITARIANISM ANOTHER GOSPEI,.
If not satisfied with these testimonies, let Dr. Gihnan read
the authorities and historical facts presented in my work on
Ecclesiastical Republicanism, and perhaps he may have reason
to alter his opinion, and to say, "Would that I could say as
much for either the missionary or the political philanthropy
of the system of Unitarianism."t
Affinities of Calvinism.
From the Sermon by Rev. Albert Barnes.
The Calvinistic doctrines seem to have some kind of affinity
with the Presbyterian mode of government. It may not be
easy to see precisely why it is but the general course of events
has shown that there is such an affinity, and that this is a
natural alliance. Using the word Presbyterian in a large sense,
as it is often used, to embrace our brethren of New England,
and as, in such a sense it is not improperly used, for they stand
up for the essential views which we maintain on the subject, —
it is to be observed that the purest form of Calvinism has
sought to express itself in connection with Presbyterianism.
Indeed, in the popular apprehension, these are now almost
identical. It was not a matter of accident that the church
founded by Calvin in Geneva was Presbyterian ; it was not a
matter of accident that the church formed by John Knox was
Presbyterian ; it was not a matter of accident that the churches
in Holland represented in the Synod at Dort were mainly Pres-
byterians ; it was not a matter of accident that the Calvinistic
doctrines of the Puritans, represented in the Westminster
Assembly, and the whole Calvinism of England in the time of
Charles I. and the Protectorate, went forth in essential Presby-
terianism as opposed to prelacy; and it was not a matter of
chance that when the New England pilgrims came to our
shores, though most of them had been reared in the bosoms
of Prelatical churches, and most of the ministers had been
ordained by Prelatical Bishops, the substantial form in which
tin Tract No. 199 of the Unitarian Association, p. 19, it is said, "The
only missions to a heathen land which we of set purpose have cherished,
were those of Madris — ^where the Rev. Mr. Roberts died in his faithful
work — and at Calcutta, where Rev. Mr. Adam was compelled by the opposi-
tion of other christians to desist A few years ago we were applied to,
to send a missionary to the Sandwich Islands. Steps were taken to that
end, but were retraced, from the fear of distracting those partially civil-
ized regions with the same doctrinal contentions which have been going
on here, and which have since taken place there between Catholics and
Protestants."
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UNITARIANISM ANOTHER GOSPEI<. 343
these doctrines expressed themselves was the Presbyterian
rather than the Episcopal form. There have been Calvinists,
and there are still, in the Established Church of England, and
there was a large infusion, we think, of genuine Calvinism into
its "articles," but the doctrine has from some cause found little
that was congenial; has been little welcomed there; has been
cramped, and has never found its full development there ; has
been buried imder forms, and silently melted away, or has been
made a term for reproach. In connection with Presbyterian-
ism, however, it has worked freely; combining, with a very
efficient mode of church government, its own great energy as
adapted to move and mould the human mind. In Geneva, in
Scotland, in Holland, in New England, in the various Presby-
terian organizations in our country, it has operated without
restraint, and its proper fruits are to be found there.
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Dr. Watts Not a Unitarian.
BY
REV. THOMAS SMYTH, D. D.
HjprinUd ffm
Tki Carolina Baptist.
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DR. WATTS NOT A UNITARIAN.
Dr. Watts was a very remarkable man. Born in weakness,
he spent a life of continual suffering, and dwelt, as it were,
upon the very confines of the grave. And yet so truly was the
strength of God perfected in his weakness, that while the out-
ward man was continually perishing, the inward man was made
strong in the Lord, and in the power of his might. A child in
physical energy, he was a giant in intellectual prowess, and
exerted seventy-five years of unintermitting mental labour.
His poem on "Complaint and hope under great pain," seems to
be an emblem of his daily experience.
He was bom in troublous times, which tried men's souls, and
tested their principles by persecution. His father was impris-
oned for six months for his non-conformity, and afterwards
driven from his family for two years. And when in prison,
his wife, it is said, was seen sitting on a stone near the prison
door, suckling her son Isaac. Thus introduced to the cause of
non-conformity. Watts did not, like Butler, Seeker, and others,
yield to the overpowering influence of worldly advantages, but
having studied the principles of non-conformity, and being
satisfied that these principles were most congenial to a kingdom
not of this world, he rejected the most flattering proposals and
devoted himself to the interests of the dissenters.
He was a remarkable instance of early attention to books.
Before he had well learned to speak, a book was his greatest
pleasure, and when he received any little present of money, he
was accustomed to run to his parents crying "a book, a book,
buy a book." He began to learn Latin at the age of four, and
his leisure hours seem to have been very early occupied in
poetical efforts. He thus "lisped in numbers," and from four
to fifty, was a writer of verses. And yet it may be said that
in all this time he wrote no line, which dying, he could wish to
blot No uninspired poet has ever obtained the popularity of
Watts, or so identified his muse with all that is sacred to the
best interests of his species. His songs still constitute a prin-
cipal medium of divine worship to the larger portion of Prot-
estant Christendom, and while they perfect the hosannas of
"babes and sucklings," waft to heaven the aspirations of the
hoary headed saint, and put songs of exulting triumph into the
mouth of the dying believer "just ready to depart" Breathing
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348 DR. WATTS NOT A UNITARIAN.
the Spirit of their divine originals, conveying not their typical
and literal sense, but their spiritual and true import as propheti-
cal of the saviour and "shadows of good things to come," and
written in every variety of metre, and in a style equally adapted
to the unlettered and cultivated mind — his Psalms have far out-
shone any other version which has been attempted for the use
of the christian church in the public worship of God. And as
it regards his hymns, it may be safely affirmed that, taken as a
whole, they are inimitable for their scripturality, fervour, and
devotion, and that without many of them, no collection of chris-
tians Psalmody can be complete. And had Dr. Watts left no
other legacy to the church than his Psalms, and Hymns, and
Spiritual Songs, he would have erected for himself an enduring
monument, not in tables of stone, but in the hearts of christians,
whose lips employing his time hallowed language, will ever
celebrate the high praises of God, the Father, Son and Spirit,
where there are works to make Him known or saints to love
the Lord.
These Psalms and Hymns are employed by the churchman,
the dissenter, and the Methodist ; and "every Sabbath, in every
region of the earth, where his native tongue is spoken, thou-
sands and tens of thousands of voices are sending the sacrifices
of prayer and praise to God, in the strains which he prepared
for them a century ago."
"A copy was taken into Central Africa by Mr. Anderson, the
fellow-traveller and brother-in-law of the unfortunate Mungo
Park, and lately found by the Landers at Youri, hung up in the
residence of a chieftain as fetishe, or sacred. From his pulpit,
Dr. Watts instructed and edified a numerous and attentive
auditory ; from his study he benefitted, by practical and doctri-
nal treatises, thousands who never heard the sound of his living
voice ; but from his closet he has given songs of praise to the
churches, which will be used in their solemn assemblies and
private devotions, till time shall be no more, and have been
employed by the delivered spirit soaring triumphant over death,
to its native skies. They have been instnunents in the hand
of God, of improving the religious experience, and increasing
the spiritual enjoyments of his people, rousing their deadened
affections, enkindling the almost extinguished flame of love,
prompting the longings of desire, and calling back, by the
'voice of music,' and the gushing of 'sweet sound,* many a
wandering sheep to the fold of his heavenly Father and
Redeemer."
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DR. WATTS NOT A UNITARIAN. 349
James MonXgomtry himself, pre-eminent as a poet, a chris-
tian, and a psalmist, in the preface to his Christian Psalmist,
remarks, "Passing by Mrs. Rowe, and the mystical rhymes of
her age, we come to the greatest name among hymn-writers ;
for we hesitate not to give that praise to Dr. Isaac Watts, since
it has pleased God to confer upon him, though one of the least
of the poets of his country, more glory than upon the greatest
either of that or any other, by making his "divine songs," a
more abundant and universal blessing, than the verses of any
uninspired penman that ever lived. In his Tsalms and
H)anns,' (for they must be classed together,) he has embraced
a compass and variety of subjects, which include and illustrate
every truth of revelation, throw light upon every secret move-
ment of the human heart, whether of sin, nature, or g^ace, and
describe every kind of trial, temptation, conflict, doubt, fear
and grief, as well as the faith, hope, charity, the love, joy,
peace, labour, and patience of the christian, in all stages of his
course on earth; together with the terrors of the Lord, the
glories of the Redeemer, and the comforts of the Holy Spirit,
to urge, allure and strengthen him by the way. There is in the
pages of this evangelist^ a word in season for every one who
needs it, in whatever circumstances he may require counsel,
consolation, reproof, or instruction."
It was owing to the earnest wishes of his friends, that Dr.
Watts, about the year 1729, gave to the world, the work now
presented in a new form to the public. This humble and unpre-
tending performance, says his biographer, Mr. Milner, speedily
obtained an unwonted popularity ; edition after edition rapidly
issued from the press in England and America; and transla-
tions have since appeared in many of the European and trans-
Atlantic languages. The number of copies that have been cir-
culated throughout the world, must amount to many millions ;
upwards of thirty editions in this country are regularly kept in
print; and, upon a moderate computation, the average annual
sale in England only cannot be less than eighty thousand. It
was stated some years ago upon authority, that two Institutions,
the Society for promoting Religious Knowledge among the
poor, and the Religious Tract Society, had distributed upwards
of one hundred thousand. It is an honourable distinction, that
the most popular books in the English, and probably in any
other language, have proceeded from the pens of non-conform-
ists. In proof of the accuracy of this statement, there need
only be instanced the "Pilgrim's Progress" of Bunyan; the
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350 DR. WATTS NOT A UNITARIAN.
"Saint's Rest/' of Baxter; the "Rise and Progress of Religion/'
of Doddridge; the "Divine Songs/' of Watts; and the "Robin-
son Crusoe/' of De Foe. Wherever the English name is
known, and its language has penetrated, these productions have
travelled the heralds of the literature and religion of the coun-
try of their birth.
Of the merits of the "Divine Songs/' a very high opinion has
been entertained. The writer, with singular felicity, adapts
himself to the feeble capacity of childhood ; his rhymes present
a rare combination of the simple, the useful, and the attractive ;
and, perhaps, no equal instance can be found in our literature
of the truths of religion, the duties of morality, and the spirit
of poetry, being so admirably accommodated to an infantine
comprehension. It is no slight praise to have expounded the
sublimest lessons of philosophy to the educated, and at the same
time, to have put into "the mouths of babes and sucklings,"
such plain and beautiful effusions. Dr. Johnson's striking
eulogy should not be withheld: "For children," he remarks,
"he condescended to lay aside the scholar, the philosopher, and
the wit, to write little poems of devotion and systems of instruc-
tion, adapted to their wants and capacities, from the dawn of
reason through its gradations of advance in the morning of
life. Every man acquainted with the common principles of
human action, will look with veneration on the writer, who is,
at one time, combating Locke, and at another, making a cate-
chism for children in their fourth year. A voluntary descent
from the dignity of science, is, perhaps, the hardest lesson that
humility can teach." In such compositions as the following:
"whenever I take my walks abroad ;" "my God, who makes the
Sim to know;" "Lord, how delightful 'tis to all;" "and now
another day is gone ;" "tis the voice of the sluggard ;" "how fair
is the rose," &c., we see genius and devotion coming down to
the level of the most juvenile understanding. Had Watts writ-
ten nothing beside, his name would have lived forever; they
form one of the most precious boons which the church of Christ
has ever received from the hands of uninspired man ; and they
will be repeated by the seed of the righteous on earth, until they
hear and learn the songs of the blessed in heaven.
Many of the correspondents of Watts refer to the happy
influence of his songs upon the minds of children ; and several
striking testimonies to this effect are upon record. A Welch
divine observes, "I have seen the sweet delight and joy with
which they have been read by many of the young. On the
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DR. WATTS NOT A UNITARIAN. 361
hearts of five children in my own connection they have by the
blessing of God made deep impressions ; and one of these the
other day died comfortably, repeating them a few minutes
before his departure." A religious periodical relates the fol-
lowing affecting instance of the conversion of a poor mother :
"A poor wretched girl, religiously educated, but now abandoned
to misery and want, with an illegitimate child, was struck with
horror at hearing this infant daughter repeat, as soon as she
could well speak, some of the profane language she hs^d taught
her by example. She trembled at the thought, that she was not
only going to hell herself, but leading her child thither. She
instantly resolved the first sixpence she could procure, should
purchase Watts* "Divine Songs,'* of which she had some recol-
lection, to teach her infant daughter. She did so ; and on open-
ing the book, her eye caught the following striking stanzas :
Just as the tree cut down, that falls,
To north or southward, there it lies;
So man departs to heaven or hell.
Fixed in the state wherein he dies.
She read on ; the event ended in her conversion, and she lived
and died an honorable professor of religion.*' Thousands and
tens of thousands of others have recurred in after years to
these lessons of their childhood ; and not a few have traced to
the impressions made by their means, their direction to the
paths of virtue and religion.
"I am surprised,** says Mr. Cecil, "at nothing which Dr.
Watts did, but his hymns for children. Other men could have
written as well as he in his other works; but how he wrote
these hymns I know not.** Thousands of children have had
them indelibly written on their memories and thousands of lisp-
ing tongues have been prepared by their instrumentality to
utter the songs of heaven, which are now there swelling the
chorus of saints and angels; and, doubtless, thousands more
will have reason through eternity to bless God for the instruc-
tion contained in the "Divine and Moral Songs/'
It is important to remark as illustrative of the policy and
principles of that artful sect, which President Quincy says,
"has not within it the principle of sectarianism,*** that t"an
edition of the Songs for children, revised and altered, was pub-
lished anonymously in the year 1786, and generally attributed
to the celebrated Mrs. Barbauld. The design of the accom-
♦Sce N. Y. Observer, March 29, 1845.
tMilner, p. 276 to 277.
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352
ML WATTS NOT A UNITARIAN.
plished editor was, to accommodate Watts' little work to the
principles of Unitarianism, in order to prq>are it for circulation
among the juvenile members of that body. After a compli-
ment to the author for his pleasing versification^ she remarks
in the preface, that Dr. Watts' little bode has been considered
as very defective, or rather erroneous, by great numbers of
serious christians; for though it has been very credibly
rq)orted, and generally believed, that he changed many of his
religious, principles before his death; nevertheless there are
retained in his book some particular doctrines and phrases,
which his better judgment would probably have corrected or
expunged." But, be this as it may, the present editor has judged
it expedient to make many alterations in both these respects.
"It has been," she further remarks, "her principal design to
confine all the ascriptions of praise and thanksgiving to the one
only living and true God, to whom alone all praise and thanks-
giving are most justly due." It will only be necessary to
observe here, that whatever change Watts' religious opinions
underwent, it was not such as to interfere with the sentiments
expressed in his songs, much less to sanction in the slightest
degree, the alterations and omissions of the arian editor. The
hymns entitled, "Praise to God for Redemption," and "The
Hosanna, or Salvation ascribed to Christ," are omitted in the
spurious edition; and the doxologies of Dr. Samuel Clarke, are
inserted in the place of those of Watts. A few specimens of
this so-called improved version the reader may be curious to
see.
ORIGINAL EDITION.
Song vii., vsrss 6.
"Here would I learn how Christ has
d/d.
To save my soul from hell ;
Not all the books on earth beside,
Such heavenly wonders telL"
Song ix., vbrsb 4.
''Dear Lord» this book of thine
Informs me where to go
For grace to pardon all mv sins.
And make me holy too.
VKRSB 5.
"Here I can read and learn.
How Christ, the Son of God,
Did undertake our great concern ;
Our ransom cost his blood."
ARIAN EDITION.
"Here would I learn how Jesus
d/d,
To prove his gospel true.
Not all the books on earth beside,
BVr so much good can do"
**0h God, thy book so good.
Informs me what to do.
Besides the knowledge of thy word.
It makes me holy too."
"There I can read and learn,
How Christ the Son of God,
Has undertook our great concern.
And sealed it with his blood"
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DR. WATTS NOT A UNITARIAN. 353
VSRSE 6.
"And now he reigns above, "But God still reigns above,
He sends his spirit down, And sends his spirit down,
To show the wonders of his love, To show the wonders of his love.
And make his gospel known." And make the gospel known."
Song xvii.^ verss 2.
"Jesus who reigns above the sky, ''Jesus who lives above the sky,
And keeps the world in awe. Beloved of his God,
Was once a child as young as I, Tho* once a child as young as I,
And kept his Father's law." He kept his Father's word."
Song xxvii., vkrse 4.
"With thoughts of Christ and things "With thoughts of Christ and things
divine, divine,
Fill up this foolish heart of mine ; Employ this foolish heart of
That hoping pardon through his mine;
blooa, That hoping pardon through his
I mav lie down and wake with word,
God." I may lie down and wake with
God."
This production gave rise to severe animadversions; and a
small pamphlet, exposing the unwarrantable liberties taken by
the editor, appeared under the following singular title : "A Let-
ter to the Rev. Mr. — or a great disturbing of the Little Arian
Foxes among the vines ; and part of the remains of Dr. Watts
cleared of a few leaves and rags of Arianism."
But it was not only in poetry that Dr. Watts was eminent.
Of no individual, who was fortunate enough to have Dr. John-
son for his biographer, has he spoken in such favorable terms
as it regards their entire character and talents, as of Dr. Watts.
♦"Few men," he tells us, "have left such purity of character, or
such monuments of laborious piety. He has provided instruc-
tion for all ages, from those who are lisping their first lessons,
to the enlightened readers of Malbranche and Locke; he has
left neither corporeal nor spiritual nature unexamined ; he has
taught the art of reasoning, and the science of the stars. His
character, therefore, must be formed from the multiplicity and
diversity of his attainments, rather than from any single per-
formance, for it would not be safe to claim for him the highest
rank in any single denomination of literary dignity ; yet perhaps
there was nothing in which he would not have excelled if he
had not divided his powers to different pursuits. Of his phi-
losophical pieces his Logic has been received into the universi-
ties, and therefore wants no private recommendation; if he
owes part of it to Le Clerc, it must be considered that no man,
*Dr. Johnson's works, voL 9, p. 245, 246, and 243.
28— Vol. IX.
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354 DR. WATTS NOT A UNITARIAN.
who undertakes merely to methodise or illustrate a system, pre-
tends to be its author.
"Few books have been perused by me with greater pleasure
than his 'Improvement of the mind/ of which the radical
principle may indeed be found in Locke's 'Conduct of the
Understanding;' but they are so expanded and ramified by
Watts, as to confer upon him the merit of a work in the highest
degree useful and pleasing. Whoever has the care of instruct-
ing others may be charged with deficicnce in his duty if this
book is not recommended.
"I have mentioned his treatises of Theology as distinct from
his other productions : but the truth is, that whatever he took in
hand, was, by his incessant solicitude for souls, converted to
Theology. As piety predominated in his mind, it is diffused
over his works : under his direction it may be truly said, The-
ologiae Philosophiae ancUlatur; philosophy is subservient to
evangelical instruction; it is difficult to read a page without
learning, or at least wishing to be better. The attention is
caught by indirect instruction, and he that sat down only to rea-
son, is on a sudden compelled to pray.
"He was one of the first authors that taught the Dissenters
to court attention by the graces of language. Whatever they
had among them before, whether of learning or acuteness, was
commonly obscured and blunted by coarseness and inelegance
of style. He shewed them, that zeal and purity might be
expressed and enforced by polished diction.
"He continued to the end of his life, a teacher of a congrega-
tion : and no reader of his works can doubt his fidelity or dili-
gence. In the pulpit, though his low stature, which very little
exceeded five feet, graced him with no advantages of appear-
ance, yet the gravity and propriety of his utterance made his
discourses very efficacious. I once mentioned the reputation
which Mr. Foster had gained by his proper delivery to my
friend Dr. Hawkesworth, who told me, that in the art of pro-
nunciation, he was far inferior to Dr. Watts."
The two Universities of Edinburgh and Aberdeen, in the
year 1728, severally conferred on him, unsolicited and without
his knowledge, the degree of Doctor of Divinity. This aca-
demical honour was never better bestowed or received with less
vanity ; and happy would it have been for such seminaries, had
titles of this sort never been disgraced by any thing mercenary
in their source, or by ignorance or superciliousness in their sub-
jects. In this case the honour was reciprocal so far as a
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DR. WATTS NOT A UNITARIAN. 355
diploma may be allowed to bear any proportion to poignancy
of genius, highly cultivated understanding, the widest talents of
the head, added to the most amiable virtues of the heart.
Although a non-conformist from principle and uniformly
such in practice, he held a friendly correspondence with some
of the first characters in the established church. Among these,
were Seeker, Archbishop of Canterbury, Gibson, Bishop of
London, Hort, Archbishop of Suam, and many others of
devoted rank, and eminent literary reputation. Their letters
to him are written in an uncommon strain of veneration and
esteem, and although many expressions occur which bear too
near an affinity to the language of flattery, those who knew the
man, and were benefitted by his writings, may be allowed some
latitude beyond what is common in such cases.
Here we might close this introduction, but that the continued
policy of Unitarians, who in the absence of any capital of gos-
pel truth, are ever ready and anxious to live upon the borrowed
capital of others, demands a vindication of the memory of Dr.
Watts against the false and unwarrantable insinuations, that
before he died he had apostatized from the truth adopted, the
system from which the divinity of our Saviour was excluded,
and had adapted his hymns to this rationalistic system. Such
is the assertion still proclaimed in Unitarian Tracts, and most
culpably encouraged by those who reject the use of all hymns
and spiritual songs in christian worship.
Now for neither of these assertions is there any proof.
That Dr. Watts was led to deep inquiries into the doctrine of
the Trinity, from an earnest desire, as far as possible, to explain
and accommodate it to human reason, and thus to harmonize
and unite such as might otherwise differ, is undoubtedly true.
And that by so doing, he plunged himself into perplexity, gave
offence to his brethren, and failed to satisfy those who take
their reason as the guide and standard of religious truth, is also
true. He was permitted to apply to this subject all the power
of his genius, and the force of his indefatigable perseverance,
in order to demonstrate that "no man by searching can find out
God," that the doctrine concerning "God manifest in the flesh*'
is the "great mystery of godliness ; — that "no man knoweth the
Father save the Son" and that "no man knoweth the Son but
the Father," while "the things of God knoweth no man but the
Spirit of God, who searcheth the deep things of God ;" — and
that "no man therefore can call Jesus Lord but by the Holy
Ghost."
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366 DR. WATTS NOT A UNITARIAN.
But it is not true that Dr. Watts ever ceased to believe in the
doctrine of the Trinity.* Dr. Lardner and others may think
that his views lead to the rejection of the Trinity, and so we
think they would in most minds, but with him they were
designed merely to illustrate in some comprehensible way, the
mode in which a trinity of persons could subsist in one essence.
In the year 1726, in reply to Mr. Bradbury, he writes, "as for
my attempts to maintain the new and essential deity of Jesus
Christ and the Holy Spirit, I have often examined my own
heart, and am not conscious to myself that the pride and fond-
ness of novelty has led me into any particular train of thoughts ;
and I beg earnestly, that he that knows all things, would search
and try me in this respect. My only aim has been to guard this
doctrine against the objections and cavils of men, and to see it
in the most defensible light ; and if I can see that done in any
other form, I shall rejoice to bury all my papers in oblivion, or,
if you please, to bum them all."
It may therefore just as well be said that all Trinitarians
believe in three Gods, because Socinians say so, as that Watts
did not believe in a Trinity, because they choose to affirm that
with his views, he must have disbelieved that doctrine.
With equal propriety might those who approve the model
definition of the word person in the Trinity, be held up as Uni-
tarians likewise. But would not such men as Dr. Wallis, Bax-
ter, Dr. South, the authors of the Oxford decree, which pro-
nounced the system of the latter to be the orthodox doctrine of
the Church of England, Tillotson, Doddridge, and the late Dr.
Williams, who all favoured the idea of a model personality,
have rejected the title with indignation?
The allegation that Dr. Watts became a Unitarian, is founded
on certain papers which he drew up some three or four years
before his death, and some of which Dr. Jennings, Mr. Neal,
and Dr. Lardner judged not worthy of publication. The names
of some of these were t"Essays relating to the Trinity, viz : An
Inquiry into the Scriptural Representation of the Father, the
Word, and the Spirit :" 2. "Of the proper Athanasian scheme
of the Trinity:" 3. "The Holy Spirit the true God." 4. "The
ill effects of incorporating the divine doctrine of the Trinity,
with the human explications of it."
*Hi8 error lay in attempting to explain it, so as to make its consistency
with absolute unity apparent. See Life, p. 602.
tSee page 726.
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DR. WATTS NOT A UNITARIAN. 357
And it so happens that the largest of these treatise had been
privately printed, though not published by Watts. "The manu-
script," says his biographer, "mentioned in the list No. VII., "A
faithful Inquiry after the ancient and original doctrine of the
Triniy," &c., was actually printed in 1745, while the author was
living, but for certain reasons suppressed ; a copy of this very
PIECE has, however, been recovered, and a new edition pub-
lished in 1802.*
We have now then the means of ascertaining whether Dr.
Lardner's representation of Dr. Watts' sentiments from his
unpublished papers, was well founded or not. The manuscript
of this curious piece, let it be remembered, was among the man-
uscripts which the executors destroyed. From the following
extracts it will be seen, that the suppressed papers assert pre-
cisely the same doctrines that the author had for years main-
tamed, and that he expresses himself in the same characteristic
manner. He here asserts the pre-existence of Jesus Christ —
his intimate union with Deity — and his atonement for the sins
of men — sentiments decidedly adverse to the Unitarian scheme.
He also asserts the doctrine of the Trinity, which Unitarians
deny in every form of it.
"of JESUS CHRIST THE SON OF GOD.'^
"He was bom as a man here on earth, he lived and died as a
man having a human body with a rational soul ; yet it must be
acknowledged, that there is some part of the constitution of the
complete person of our Lord Jesus Christ which existed
through all ancient ages, for he had a glory with the Father
before the foundation of the world. God the Father created
*Th€ Editor observes further, "in a blank leaf of the origrinal work, was
written in a fair hand the following sentence yerbatim: 'The Doctor
printed off only fifty copies of this work, and showed them to some friends,
who all persuaded him that it would ruin his character in his old age, for
publishing such dotage, and at length he was prevailed on to bum them :
so the whole impression of fifty was destroyed without publication, except
this single copy of it, which by an accident escaped the flames.' "
Chalmers in his biographical dictionary, yol. 31, p. 253, says on this
point: ''Upon a careful perusal of the whole, we are inclined to think that
Mr. Palmer has not removed all the difficulties attending the question;
although on the other hand he has ably and fully vindicated Dr. Watts
from the least evidence to be produced from his own pen ; and all that
remains to affect the character of the Doctor, rests on an anonymous accu-
sation in a literary Journal, (Month, Rev. voL 66, p. 170;) the author of
which we suspect to be Dr. Kippis, who is no longer to be called upon for
the proofs of his assertion. With respect to the reports propagated by
some Arian and Socinian writers, that the author revised his Hymns and
Psalms a little before his death, in order to render them, as they say,
'wholly unexceptionable to every christian professor,' they are generally
discredited."
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358 DR. WATTS NOT A UNITARIAN,
the world by Jesus Christ; by him all things were created. He
had an existence, therefore, early enough to create this world,
and to enter into councils of peace with God the Father for the
reconciliation of fallen man to God.
"It is evident, also, that he is often called God in scripture,
(John I. 1, &c.) and since he is true God as well as man, we
have plain directions from scripture to suppose, that this second
person, or this man Christ Jesus, has the true Godhead united
to him, or dwelling in him, in a peculiar manner ; so that they
are often represented as one complex person. It may properly
be called a personal union, since many personal actions are
ascribed to these two Spirits, the human and the divine united.
He is said to have all the fulness of the Godhead dwelling
bodily in him. He is called God manifest in the flesh. He is
of the race of the Jews concerning the flesh, and he is also God
over all blessed for ever: Rom. 9, 5. In the Old Testament, as
well as in the New, he is called both God and man ; Isa. 9, 6 : a
child born, a son given, yet called the mighty God. And Jer.
23, 6: the Lord our righteousness; and Emmanuel or God
with us.
"The benefits which we are to receive from Jesus Christ, are
pardon of sin through his full atonement of satisfaction for
which the dignity of his person is sufficient, as he is one with
God. The dignity of this union spreads itself over all that
Christ did and suffered, and makes it divine and all sufficient.
This union enables him to raise his church out of this world, to
change the hearts of men and turn them to himself ; to give his
presence to his people in their worship ; to preserve his church
from all their enemies, to rule and govern the nations, to raise
the dead, and to judge the world.
"The duties we are required to perform to him are, to honor
him as we honor the Father; to trust in him ; to obey him ; to
pray to him as dying Stephen did, 'Lord Jesus receive my
spirit;* or as Paul, 2 Cor. 12, 8; to give praises to him and
doxologies, as Paul often does, and as the whole creation does.
Rev. 6 : 12, 13 : 'Every creature in heaven and earth said, bless-
ing, and honor, and glory, and power be to him that sitteth upon
the throne, and to the Lamb, for ever and ever!
"OY THE HOLY TRINITY.""
"The doctrine of the blessed Trinity, or of the Father, the
Son, and the Holy Ghost, with their peculiar characters and
offices, is a special doctrine of the christian religion. This
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DR. WATTS NOT A UNITARIAN. 359
sacred three in the Trinity are plainly represented in scripture,
and have been generally represented by christian writers, like
three persons, or three distinct personal agents, as acting differ-
ent parts and sustaining different parts, and sustaining different
characters in the affairs of our salvation ; and yet it seems to be
abundantly evident also in scripture that they are all three
represented as having true and proper Deity some way belong-
ing to them, and that the names, titles, attributes and operations
of Godhead are ascribed to the three in the Old Testament,
and in the New. This is the substance of doctrine itself, as
revealed in the Bible, and the writers on the Trinity have so
often proved it, that I need not repeat the proofs here. Yet
there are sufficient guards in the New Testament, that the
ancient doctrine of the eternal unity of God must have no
inroad made upon it by Christianity."
We will only add that on the Holy Spirit the views of Dr.
Watts in their most latitudinarian state were these: "In his
Scrip. Doct. of the Trinity," he asks, "Is it proper for us to
address ourselves in a way of prayer or praise, directly to the
blessed Spirit, since we cannot find it plainly commanded or
practised in the word of God ?"
"Answer. I confess we cannot find in scripture any such
positive and express precepts or examples of petition and
praise, so directly addressed to the person of the Holy Spirit,
as there are to the Father and the Son. Yet, since we have
proved before, tKat the Spirit hath real, true, and proper com-
munion in the Godhead, there is sufficient ground in my judg-
ment, to address ourselves to him by way of prayer for the
spiritual mercies we want, and by way of praise for the bless-
ings we receive." Again, in his "Arian invited to the Orthodox
Faith," he remarks, "Though the scripture has not taught us
distinctly to offer praise and honor to the Holy Spirit, yet it
has taught us to hearken to the voice of the Spirit, to obey the
Spirit, to hope and wart for the enlightening and sanctifying
and comforting influences of the Spirit, and not to resist him ;
and since the Holy Spirit is true God, I think it follows by
evident consequence, that we may offer him the sacrifice of
praise for the blessings which he bestows."
So much then for the oft reiterated charge that "this great
AND GOOD MAN WAS ON THE side" of Unitariauism.
And as to the report that he had actually prepared, or
intended to prepare a revised edition of his Psalms and Hymns
adapted to Unitarian sentiments, Mr. Milner concludes his
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360 DR. WATTS NOT A UNITARIAN.
examination by stating that, "Upon the whole I think it may
be concluded, that Mr. Watts admitted that his hymns were
open to correction, to accord them in several instances with his
last sentiments, that such corrections were not, however, in his
estimation of moment, enough to induce him to make them;
and that the report of his leaving an altered copy of his h)ann
book behind him, is without any just foundation."
Dr. Watts a Baptist.
[We give the following traditionary nrnior respecting Dr.
Watts, without vouching for its correctness. It is from the
London Baptist Reporter for January, 1846.]
Whether any intimation of such a fact has ever been given
to the public, I know not, but I have heard it stated in such a
way as leaves small doubt of it in my own mind. The state-
ment is this, namely, that when Dr. Gibbons visited the sweet
singer in his last illness. Dr. Watts thus addressed his friend :
"Dr. Gibbons," said he, "I have been lately reviewing our
controversy with the Baptists, and my conviction is, that they
have the best of the argument, and I die a decided Baptist."
This interesting reminiscence of Watts has come to the
writer through the following medium : Dr. Gibbons commimi-
cated it to his wife, and this lady, being a Baptist, communicated
it to her friends, the Stennetts, and a member of this family
communicated it to my venerable and pious informant. Such a
statement ought not to die away ; and if it can be controverted
or confirmed, so let it be. — Baptist Memorial.
Was Dr. Watts a Unitarian?
In our last number, under this title, we discussed the evi-
dence, on the strength of which Dr. Lardner, Mr. Belsham, and
other Unitarian writers, affirm that Watts was not a Trini-
tarian,
But what, on the other side, can be produced to show that
he was one? We reply, his own writings and assertions, the
best sort of evidence, as it seems to us, which can be produced
respecting the sentiments and opinions of any man.
In one of his manuscripts, published after his death, there
is a solemn address to the Deity, invoking direction and assist-
ance in his studies respecting the Trinity, in the course of which
prayer, Dr. Watts thus speaks of Christ:
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DR. WATTS NOT A UNITARIAN. 361
"I believe he is one with God; he is God manifested in the
flesh; and that the man Jesus is so closely and inseparably
united with the true and eternal Godhead, as to become one
person, even as the soul and body make one man."
The last of his posthumous papers on the Trinity, published
some years after his death, entitled, "A faithful inquiry after
the ancient and original doctrine of the Trinity/' contains the
following among other like passages.
"The doctrine of the blessed Trinity, or of the Father, the
Son, and the Holy Ghost, with their peculiar characters and
offices, is a special doctrine of the christian religion. This
sacred Three in the Trinity are plainly represented in Scripture,
and have been generally represented by christian writers, like
three persons, or three distinct personal agents, as acting differ-
ent parts, and sustaining different characters in the affairs of
our salvation ; and yet it seems to be abundantly evident also
in Scripture that they are all three represented as having a true
and proper Deity some way belonging to them, and that the
names, titles, attributes, and operations of Godhead, are
ascribed to the Three, in the Old Testament and in the New.
This is the substance of the doctrine itself, as revealed in the
Bible."
"The benefits which we are to receive from Jesus Christ are,
pardon of sin through his full atonement or satisfaction, for
which the dignity of his person is sufficient, as he is one with
God."
This is one of the manuscripts, it will be remembered, to
which Dr. Lardner refers us as containing Unitarian senti-
ments I
The last works published by Dr. Watts, the one in the begin-
ning, and the other near the close of 1746, are entitled, "Useful
and Important Questions concerning Jesus Christ," and "The
Glory of Christ as God-man," displayed in three discourses.
These works being his last, may be regarded as his final testi-
mony, and the latter of the two, if not the former, was written,
as we have already shown, subsequently to the manuscript left
at his death, in the hands of his executors.
In the preface to the "Useful Questions" the writer says of
himself that :
"He freely and delightfully confesses these following articles
borrowed from the Athanasian creed, viz. : *We believe and con-
fess the Lord Jesus Christ, the Son of God, is both God and
man ; God of the same substance with the Father, a man of the
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362 DR. WATTS NOT A UNITARIAN.
substance of his mother, bom into the world, perfect God and
perfect man ; of a reasonable soul and human flesh, subsisting
together; equal to the Father as touching his Godhead, and yet
inferior to the Father as touching his manhood: One, not by
conversion of the Godhead into the flesh, but by taking of the
manhood into God, so as to become one personal agent, or one
person ; and, as the reasonable soul and flesh is one man, so God
and man are one Christ, who suffered for our salvation."
In the "Glory of Christ," he thus affirms :
"All that I pretend to maintain here is, that our blessed
Saviour must be God and he must be man in God and man in
two distinct natures and one person,"
"There is not one sentence in all these discourses, but what is
very consistent with a firm belief of the Divinity of Christ, and
a just and sincere concern for the most eminent and glorious
truths of the gospel, as they are professed by Protestants
among us, against the Socinian and Arian errors."
In the same work occurs also the following passage.
"We know that Jesus Christ is true God, and that his human
nature is united to the Divine." "The sacred doctrine of the
Divinity, united to the human nature in Christ, ought to be
supported by all just expositions of Scripture. It is an article
that we cannot part with out of our religion, without shaking
the foundation"
Such is Dr. Watts' own testimony respecting himself. In
accordance with his writings was his death. Dr. Gibbons and
Dr. Stennett who visited him but a short time before his death,
found "his soul swallowed up with gratitude and joy for the
redemption of sinners by Jesus Christ" He spoke "particu-
larly of our dependence upon Christ as the foundation of all
our hopes" He expressed to Dr. Stennett his firm belief in the
doctrine of the atonement, and lamented with tears, that so
many had given it up. Accordant with this is the epitaph
which Dr. Watts ordered to be inscribed upon his tomb — In
uno, Jesu omnia — In Jesus alone is my all.
Was Dr. Watts then, on the whole, a Unitarian? Let the
reader judge for himself in view of the facts now presented.
Even Mr, Belsham admits that Dr. Watts did not regard him-
self as one — ^and that "owing to early prejudices, he would, to
the latest day of his life, have started from the imputation with
horror."
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The Scriptural Doctrine
OF
The Second Advent
A DISCOURSE
BY THE
Rev. Thomas Smyth, D. D.
A Reprint.
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THE SCRIPTURAL DOCTRINE OF THE
SECOND ADVENT.
The term advent has been commonly used in ecclesiastical
language in reference to the incarnation ; and also to the visible,
real, and personal appearance of our Lord and Saviour Jesus
Christ, at the end of the world, to judge all men, the righteous
and the wicked, both quick and dead. The one is called the
first, and the other the second advent We have said commonly
used ; for the term advent, and its synon)mis, appearing, mani-
festation, etc., are employed frequently in the Scriptures both
of the Old and New Testaments to denote any instrumental,
figurative coming or interposition of the Lord, either to impart
blessing or to inflict judgment
This doctrine of the second advent has been held always,
every where, and by all, in all churches, ancient and modem,
oriental and western, primitive, mediaeval and protestant, as
one of the fundamental doctrines of the christian Church, one
of the first principles of the oracles of God, concerning which
there ought not to be, and never has been any doubt. Thus
the Apostle's Creed, which certainly contains the germ of the
earliest christian creeds, after declaring that Christ ascended
up to heaven and sitteth at the right hand of God the Father
Almighty, adds : "from thence," that is from heaven, where he
is regarded as having continued to sit as our Mediator, Inter-
cessor, and King, "he shall come to judge the quick and the
dead," that is the whole world of mankind, good and bad, and
at the same time. Irenaeus, the disciple of Polycarp, disciple
of the Apostle John, enlarges this article so as to express belief
in the "ascension of our beloved Lord Jesus Christ in the flesh,
and his coming again from heaven in the glory of his Father,
to gather together, in one, all things ; and to raise from the dead
the flesh of all mankind .... and that he may exercise
righteous judgment on all, consigning to everlasting fire all
.... both the angels who transgressed and became apostates,
and ungodly, lawless, and blasphemous men ; and to bestow life
upon them that are just and holy .... and investing them
with immortality and everlasting glory." Irenaeus, who is
made the father of the premillennial theory of the advent,
believed that the Lord Jesus Christ would establish a kingdom
on this glorified earth— not before, but after the resurrection.
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368 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
The creeds of Tertullian, Lucian of Antioch, and Cyril, Bishop
of Jerusalem, and the Nicene Creed on this subject, are per-
fectly synonymous with the above. In the creed of Pelagius
the article is, "He will come to judge the living and the dead,
that he may reward the just and punish sinners," The
Athanasian Creed, which is one of the three embodied in the
Thirty-nine Articles, says, "At whose coming all men shall rise
again with their bodies and shall give account for their own
works. And they that have done good shall go into life ever-
lasting, and they that have done evil into everlasting fire. This
is the catholic faith, etc.," against the rejection of which is pro-
nounced anathema. The Liturgy of St. James, one of the
oldest and most important, in the prayer of consecration says :
"We sinners, remembering his life-giving passion, his saving
cross, his death and resurrection from the dead on the third
day, his ascension into heaven, and sitting at the right hand of
thee, his God and Father, and his glorious and terrible second
appearing when he shall come in glory to judge the quick and
the dead, and to render to every man according to his works,
etc." It is unnecessary to quote from any later creeds, either
anterior or subsequent to the Reformation, as their tenor will
be found uniform. In our own standards, the doctrine of
Christ's second advent is introduced tmder a variety of rela-
tions. Thus in the Confession of Faith, (Ch. 8, § 4,) it is
said of Christ that "on the third day he arose from the dead
with the same body in which he suffered ; with which he also
ascended into heaven, and there sitteth at the right hand of his
Father, making intercession ; and shall return to judge men and
angels at the last day." In Chap. 32, the souls of the righteous
are represented as being "received into the highest heavens,
where they wait for the redemption of their bodies, and at the
last day all the dead shall be raised up, etc." In Ch. 33, it is
declared that "God has appointed a day wherein he will judge
the world, etc. ; in which day not only the apostate angels shall
be judged, but likewise all persons, etc. For then shall the
righteous go into everlasting life, but the wicked, etc." "As
Christ would have us to be certainly persuaded that there shall
be a day of judgment, so would he have that day unknown to
men, that they may shake off all carnal security and be always
watchful, because they know not at what hour the Lord may
come; and may be prepared to say, Come, Lord Jesus, come
quickly." The proof texts added to these and other passages
of a similar purport will be found to include those adduced in
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 369
proof of a premillennial advent, and are, like all the Scripture
proof texts of the Westminster standards, of equal authority
with the text itself.* In the Larger Catechism, Q. 63, it is said
that Christ "shall continue (in the highest heavens) till his
second coming at the end of the world." For teaching of pre-
cisely similar import, see Q. 52, 63, 66, 63, 64, 66, 68, 74, 76, 77,
78 81, 82, 83, 86, 86, 87. See also Shorter Catechism, Q. 23,
24,-25,26,28,37,38.
Such is the doctrine of the second advent of Christ as set
forth in all the symbolic confessions of faith in Christendom,
and as declared by them to be taught in the Holy Scriptures ; —
simple and sublime; the logical sequence of the science of
redemption ; the last act in the divine tragedy of an Incarnate
Deity; the topstone of the living temple of God's glorious
grace ; the final step in the progression of that coming of God's
eternal Son whose initiation in the everlasting covenant was
revealed in the foreshadowing promises of the prophetical dis-
pensation, manifested in the Word made flesh and dwelling
among us, is perfected in the appearing of the great God and
our Saviour Jesus Christ when he shall come to be glorified in
his saints ; the consummated triumph of that victorious conflict
of salvation which crowns the Redeemer with a diadem
gemmed with souls translated out of the kingdom of darkness,
and shining resplendent as the stars for ever and ever; — and
the hallelujah doxology of that heavenly song whose first
strains were sung melodious by the angel choir over the silver
mantled plains of Bethlehem, when :
"The joyous hills of Palestine
Sent back their glad reply,
To greet from all their holy heights
The day spring from on high."
Of this advent, Scripture is full. It is spoken of or implied
in all its teachings. Without it, no doctrine is complete. It
constitutes the key-note in all its strains, whether plaintive or
seraphic. This is the thunderbolt in every tempest of vengeful
wrath and fiery indignation ; this is the still small voice of ten-
der merciful compassion and sustaining hope, fortitude and
self-sacrifice in the Church's heart as she comes up from the
wilderness leaning upon her Beloved; this the anchor which
holds her fast amidst every swelling tide of adversity
"When cares like a wild deluge come
And storms of sorrow fall."
♦See Ch. 25. § 1, Ch. 29. 8 4. Ch. 12. Ch. 13. 8 2, Ch. 19. S 3.
«4—Vol. IX.
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370 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
This also is the death-song of every weary pilgrim as he
treads the verge of Jordan and plunges into its icy stream ; and
with this shall be commenced the universal, unending song of
the innumerable, ransomed hosts, which, loud as the sound of
many waters, shall fill the courts of heaven and resound
throughout the universe of God.
Our Lord as the great teacher, and his apostles as taught by
him all things, and guided by his Holy Spirit into all truth,
have frequently and in most explicit terms spoken of this great
consummating event. They speak of it in various relations,
applications, and aspects. They represent it in all its solemn
pomp and infinitely momentous issues as foreshadowed and
assured in the destruction of Jerusalem, the destruction of the
Roman Empire, the overthrow of the antichrist, the overturn-
ing of the nations, the fulness of the Gentiles, the spiritual
ingathering of all Israel which shall be saved, and in all the
glorious things spoken of the progress, perpetuation, and per-
fection of the Church of God till all her regenerated and
redeemed saints shall be presented by him at his coming, with-
out spot and blameless, unto God. Throughout these ntunerous
passages, of which twenty-seven are contained in the Pauline
epistles, this advent of Christ is spoken of as one and only one.
Various terms, like rays of light, are employed to define and
describe that day as one and only one, and throw upon this
event their convergent lustre, such as "revelation," that is, the
making to appear that which previously had not appeared;
"presence" or "advent;" "appearance" or "manifestation;" the
"day of God;" the "day of the Lord;" the "day of the Lord
Jesus ;" "the day of the Lord Jesus Christ ;" "the last^ day ;"
"the great day;" "the day of wrath," and "the day of judg-
ment," and of the "revelation of the righteous judgment of
God." It is important also to remember that the Scriptures
speak only of one literal and general resurrection of the dead,
though it admits a priority in order for the righteous ; of one
literal and general judgment, including the righteous, the
wicked, and the devils ; one conflagration of the earth, as there
was one deluge ; and that they distinctly affirm that the heavens
and the earth that now exist are reserved for that destruction
by fire; and that the coming of Christ at that day is represented
to be his coming again and the second time ; and that they never
speak of any third or other advent of Christ.
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 371
There are four ways in which this question of the second
coming of Christ may be brought to a clear and positive deter-
mination.
I. Do the Scriptures teach that Christ's second advent is to
occur in connexion with the general and simultaneous resur-
rection of the dead, the general judgment, the conflagration of
the world, and the generation of new heavens and new earth ?
For if they do, then it is impossible that that advent should take
place previously.
And first, as to the resurrection of the dead, it would be
admitted by all persons, (did not the premillennial theory upon
the strength of a single figurative expression in the book of
Revelation question it,)* that it will be universal and at the last
day. Thus it is written : "J^sus saith unto her. Thy brother
shall rise again. Martha saith unto him, I know he shall rise
again in the resurrection at the last day." "There shall be a
resurrection of the dead, both of the just and the unjust."
"And this is the Father's will that hath sent me, that of all
which he hath given me, I should lose nothing, but should raise
it up at the last day." "And this is the will of him who sent
me, that every one who seeth the Son and believeth on him may
have everlasting life ; and I will raise him up at the last day."
"No man can come to me, except the Father which hath sent
me draw him ; and I will raise him up at the last day." "Whoso
eateth my flesh and drinketh my blood, hath eternal life; and I
will raise him up at the last day." "The hour is coming, in the
which all that are in the graves shall hear his voice, and shall
come forth ; they that have done good, unto the resurrection of
life; and they that have done evil, unto the resurrection of
damnation." "Of the resurrection of the dead I am called in
question." .... "I hope toward God that there shall be a
resurrection of the dead, both of the just and the unjust."
"Since by man came death, by man also came the resurrection
of the dead ;" — "so also is the resurrection of the dead." Scrip-
ture therefore indubitably teaches, 1. That there will be a uni-
versal resurrection of the dead. 2. That this resurrection will
include the righteous and the wicked. 3. That this resurrec-
tion of both classes will take place on the same occasion. 4.
That, excepting Enoch and Elijah and perhaps Moses, it will
be a universal resurrection of the dead, as of this even Job was
distinctly informed; for he says, "Man dieth, and wasteth
•Sec Rev. xx. 6 ; on which see Fairbaim's Tsrpology and Prophecy, and
Brown on the Second Advent.
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372 THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT.
away ; yea, man giveth up the ghost, and where is he ? As the
waters fail from the sea, and the flood decayeth and drieth up,
so man Heth down and riseth not ; till the heavens be no more,
they shall not awake nor be raised out of their sleep."
The Scriptures are equally explicit upon the subject of the
judgment; teaching, 1. That there will be a day of judgment.
2. That Jesus Christ will be the Judge. 3. That the judgment
will comprise the whole of the human race without exception.
4. That the judgment will comprise also the angels that kept not
their first estate, and thus will be universal as to man, and gen-
eral as including men and devils. 6. That there is a day or one
season or time appointed by God. 6. That this judgment shall
take place at the last day or close of time. Thus it is written :
"The angds which kept not their first estate, but left their own
habitation, he hath reserved in everlasting chains, under dark-
ness, unto the judgment of the great day." "And Enoch also,
the seventh from Adam, prophesied of these, saying. Behold the
Lord cometh with ten thousands of his saints, to execute judg-
ment upon all, and to convince all that are ungodly among them
of all their ungodly deeds which they have ungodly committed,
and of all their hard speeches which ungodly sinners have
spoken against him." "In the day when God shall judge the
secrets of men by Jesus Christ." "Because he hath appointed
a day wherein he shall judge the world in righteousness by
Jesus Christ." "Every idle word that men shall speak they
shall give account thereof in the day of judgment." "Who
shall give account to him that is ready to judge the quick and
the dead." "It is he who was ordained of God to be the judge
of quick and dead." "For we must all appear before the judg-
ment-seat of Christ that every one may receive the things done
in his body according to that he hath done, whether it be good
or bad." "We shall all stand before the judgment-seat of
Christ." Since, therefore, it is the indubitable teaching of
Scripture that the pergonal coming of Christ again or the second
time, will be at the end of the world, and simultaneous with the
universal and general' resurrection and judgment of all men,
righteous and wicked, and of devils, it is impossible that that
advent should be at any previous period.
II. Do the Scriptures teach that the Church, the Bible, the
ministry, and the sacraments are to continue as God's appointed
instrumentality for the conversion of the world, and the ingath-
ering of his elect people, to the end of the world? For if they
do, then of course Christ cannot come personally before the
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 373
end of the world, as the premillennial theory affirms, to abro-
gate this present dispensation, abolish the Church, and do
utterly away with the Bible, the ministry, and the sacraments,
and introduce an altogether new and different dispensation.
Now, as to the Church, it is sufficient to remind our readers of
our Saviour's declaration in the very institution and commis-
sion of the Church, (Matt, xxvii. 18-20,) "Go ye therefore, and
teach all nations, baptizing them, etc., .... and, lo, I am with
you alway, even to the end of the world ;" and of the declara-
tion of the apostle, (Eph. iv. 8-14,) "When he, that is Christ,
ascended up on high ... far above all heavens, that he mi^t
fill all things, he gave apostles, and prophets, and evangelists,
and pastors, and teachers, for the perfecting of the saints, for
the work of the ministry, for edifying of the body of Christ,
till we all come in the unity of faith unto the measure of the
stature of the fulness of Christ." See also Eph. i. 22, 23. As
to the Bible, our Saviour declares, in Matt. v. 17, 18, "Think
not that I am come to destroy the law or the prophets ....
for verily, I say unto you, till heaven and earth pass, one jot or
one tittle shall in no wise pass from the law till all be fulfilled."
The apostle Peter also declares that all men shall die and pass
away, "but the word of the law endureth for ever. And this is
the word which by the gospel is preached unto you." As to the
sacraments^ the words of Christ's institution require the admin-
istration of baptism with preaching, to "the end of the world."
And as to the Lord's Supper, it is positively declared that "as
often as ye eat this bread and drink this cup ye do show the
Lord's death till he come." And as our Saviour declared to his
disciples that he would not again in the flesh personally partake
with them of the bread and wine till he "ate with them in his
Father's kingdom," he teaches us that he will not come again
until he shall have delivered up his present mediatorial kingdom
unto the Father at the last day in heaven, after which event
the Marriage Supper of the Lamb will be celebrated.* As to
the ministry, it is imnecessary to add anything to the passages
already quoted. See Matt. xvi. 18, 19, and xiii. 19-30, and 38-
42, where Christ declares as the result of the work of the min-
istry, that at the end of the world the tares and the wheat shall
both be gathered together and the tares burned in the fire.
"So shall it be at the end of the world." So also in Matt. xxv.
41, our Saviour describes himself as pronouncing final sentence
upon the wicked as well as the righteous. Thus again it is
*See Conf. of Faith on the Sacraments.
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374 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
demonstrated that the Church and its present dispensation are
to abide until the end of the world and the day of universal and
general judgment.
But this conclusion, although indubitable, will be made more
incontrovertibly clear by some passages which in this contro-
versy have been strangely overlooked. In John xiv. 18-20, our
Saviour, in his consolatory address to his disciples, after having
declared to them that in his Father's house there were many
mansions, that he was going to prepare a place for them, and
that he would come again to receive them unto himself, that
where he is, there they might be also, in these verses adds this
declaration, "I will not leave you comfortless, I will come to
you ; yet a little while and the world seeth me no more, but ye
see me ; because I live ye shall live also." Now, it is perfectly
clear that if Christ were personally to come again and dwell on
the earth, then "the world" would see him again, and our Lord
could not have said, as he does say, that the world would see
him no more, that is, in other words, that he would not again
personally dwell on the earth. But he told them further, that
while the world, which, because of its carnal blindness that
cannot discern spiritual things, would not see him in his spirit-
ual comings or manifestations to believing hearts, on the con-
trary his believing disciples in all ages of the Church, in an
evangelical, real, and spiritual presence — the dwelling in their
hearts by faith, and being seen, felt, and enjoyed in sacrament,
prayer, and worship — would see him. Christ therefore wished
his disciples to understand that there would be no necessity for
his personal presence, since his spiritual presence would be
immeasurably more to their benefit and comfort. But as this
perpetual presence of Christ spiritually, implies necessarily
Christ's personal and real presence perpetually in heaven, in his
capacity of High Priest, Mediator, Intercessor, and King, the
premillennial theory, which implies that at any moment Christ
may cease his celestial mediation and rule, abdicate the seat of
his intercession and the throne of his power, and personally
absent himself from heaven for a thousand years, is in manifest
contradiction to Christ's own most comfortable declaration.
See also vs. 26-30, where Christ enlarges this thought as a
ground of unspeakable benefit and consolation to them, inas-
much as while he returned to the Father to carry on the work
of their salvation in heaven, the Comforter, which is the Holy
Ghost, would supply his place, teach them all things, and fill
their hearts with divine peace.
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 375
In the continuation of this parting discourse, in chap. xvi.
6-16, our blessed Lord and Saviour, with a heart overflowing
with infinite and pitiful compassion, recapitulates with pointed
emphasis these pregnant thoughts. Referring to the coming of
the Comforter, whom he said he would send unto them, he
declares, "And when he is come, he will reprove the world of
sin, of righteouness, and of judgment. Of sin, because they
believe not on me, (that is, will not see me.) Of righteousness
— mark these two reasons which Christ gives — ^because (1) I
go to my Father, and because (2) ye see me no more." Christ
here most authoritatively teaches that while the propitiatory
part of his mediatorial work would be finished upon earth by
his sufferings, death, burial, resurrection, and ascension, that
mediatorial work would be resumed and continued perpetually
in heaven ; that as on earth he had provided a way of justifying,
or constituting righteous in the sight of his Father, all those
who truly believe in his name, the remaining part of the work
of righteousness, our Lord was to perform in heaven in the
execution of his intercessory office as our Mediator and High
Priest in the heavenly sanctuary, by incessantly presenting the
merits of his all-sufficient sacrifice, and to bestow upon his peo-
ple, through the agency of the Holy Spirit, all necessary sup-
plies of spiritual life, health, and succor; and by supporting,
governing, and superintending all their interests, and defending
them against all his and their enemies, in his character of King
of Zion. Christ's exaltation and investment with his sacredotal
and regal authority as Mediator, and the perpetual continuance
of his real presence, so that it would be impossible that he
should absent himself from heaven and any more dwell cor-
poreally upon earth, are here made by Christ the very founda-
tion upon which the salvation, hope, and glory of the Church
rest. It thus appears that it is absolutely necessary for the full
and perfect accomplishment of the work of righteousness that
the heavens should retain Christ personally until the day of final
judgment, and that until that solemn period, the consummation
of all things, the Church on earth should see him no more.
It will also be particularly observed on this testimony of
Christ, that because he himself was about to return to heaven,
the Holy Spirit would be sent in his stead to instruct, etc. Had
it been his design, Christ would have said, "As I go to my
Father and the world seeth me no more, I will send the Holy
Spirit that he may convince the world of sin, of righteousness,
and of judgment." But this our Lord has not said. Each of
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376 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
the three subjects to which our Lord distinctly adverts has its
own separate exposition anne!xed to it, and the words, "ye see
me no more," must have a meaning peculiar to the particular
subject which they explain, and a meaning not appropriate to
the other subjects. These words therefore are most definite
and unassailable proof that his disciples should not see him
again, in the flesh, till he comes to judge the world, and that he
could not by possibility be absent till then from his great media-
torial work in heaven. It cannot be thought that Christ can
come to judge the world or to raise the dead before the millen-
nium and the last day, because the perpetuity of Christ's medi-
atorial work, which is emphatically the work of righteousness,
is repeatedly and absolutely asserted in the Scriptures. The
meaning of our Lord's words is therefore most distinct and
unpervertible — like something fixed by a wedge, immovable and
bidding defiance to all efforts of criticism to take it away. And
the argument from this passage is just as strong against the
premillennial advent now, as it was against such a Jewishly
believed advent as addressed to his disciples.
In corroboration, however, of this argument, it is declared by
the apostle Peter in Acts iii. 21, "whom, L e., Jesus Christ, the
heavens must receive until the times of the restitution of all
things, etc." "Therefore (ii. 33,) being by the right hand of
God exalted, and having received of the Father the promise of
the Holy Ghost, he hath shed forth this which ye now see and
hear." (See also ch. v. 31.)
Nothing can be made more plain by Scripture than its decla-
rations concerning our Lord's sacerdotal office in relation to the
appointed place of its execution, its immutability, its continuity,
its perpetuity, and as to its nature and design. As to the place
appointed to our Lord's execution of his office as High Priest,
it is, among other passages, declared that Christ "is even at the
right hand of God, who also maketh intercession for us." "We
have such an High Priest who is set on the right hand of the
throne of the majesty in the heavens." "Christ is not entered
into the holy place made with hands, etc., but into heaven itself,
now to appear in the presence of God for us." Christ, there-
fore, can never exercise his intercessory work in a kingdom
upon the earth; "for if he were on earth, he would not be a
priest," (Heb. viii. 4,) and "no man hath ascended up to heaven
but he that came down from heaven, even the Son of man
which is in heaven." As to the immutability of our Lord's
office of High Priest, it is declared, "But this man, because he
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 377
continueth ever, hath an unchangeable priesthood." As to the
continuity of our Lord's office of High Priest, we have the
declaration of the last verse quoted, and these following:
"Wherefore he is able to save to the uttermost, etc., seeing he
ever liveth to make intercession for them.'* "But this man,
after he had offered one sacrifice for sins forever, sat down on
the right hand of God ; from henceforth expecting till his ene-
mies be made his footstool." And Melchisedec is said typically
to resemble Christ, because he, the Son of God, "abideth a
priest continually." As to the perpetuity of our Lord's high
priesthood, it is written, "Jesus is made a high priest forever
after the order of Melchisedec ;" "but this man because he con-
tinueth forever ;" "but this man forever sat down at the right
hand of God, from henceforth expecting till his enemies be
made his footstool." Heb. x. 13. As to the general nature
and design of our Lord's sacerdotal office, the Scriptures deline-
ate its mediatorial and antitypical character : "Seeing we have a
great High Priest that is passed into the heavens, Jesus the Son
of God, let us hold fast, etc." "We have not a High Priest
who cannot be touched with a feeling of our infirmities, but one,
etc." See also Heb. vii. 26; ii. 17, and vi. 20, from which
passages we are taught that it was by the blood of his atone-
ment Christ entered into the true tabernacle for us, where alone
he can efficaciously plead the expiatory virtue of that blood;
that there access by prayer with holy boldness to the throne of
grace is only in the name of Christ as interceding for them at
his Father's right hand; that his intercession therefore is an
essential part of his work of salvation, and a fixed and indis-
pensable ordinance of the mediatorial economy, requiring
Christ's perpetual presence in the heavenly sanctuary; that if
Christ were personally to quit that sanctuary to dwell on the
earth, no covenant blessing could thenceforth be imparted to
the Church ; that it is indispensable therefore that Christ should
conform and adhere to this appointed place and order of his
intercessory work; and that it is absolutely necessary for
believers that they should have a high priest at the right hand
of God, constituted after the power of an endless life and made
higher than the heavens. Finally, as to the antit)rpical char-
acter of our Lord's high priesthood, there is according to the
previous and other passages a plain contrast pointed out
between the typical and antitypical priesthood, as pertaining to
the conscience, and it is made therefore utterly inconceivable
that an economy thus comparatively defective, after having
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378 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
answered its typical and temporary purpose, should again be
revived, as the premillennial theory asserts it will, especially
when it is considered that that economy possessed no value or
efficacy in itself, but derived all its importance from that
superior and final economy which it merely typified, and by
which it was ultimately superseded as a "shadow" of the good
things to come. (See Heb. vii. 11, 18, and ix. 23.)
This teaching of Scripture as to the impossibility of Christ
again personally appearing on earth previous to the final con-
summation of his mediatorial economy, when he shall deliver
up that kingdom to the Father, receives striking confirmation
from those declarations of the apostles, in which, as in 2 G)r. v.
16, it is said, "Yea, though we have known Christ after the
flesh, yet now know we him no more." And still further, the
apostle Paul, in his Epistle to the Hebrews, ch. ix. 26-28,
appears to us to state the whole doctrine of the second advent
in terms so clear and positive that it can admit of no question
among those who are willing to abide by the testimony of the
Holy Ghost as given to the holy* men inspired by him. The
apostle declares in verse twenty- fourth that Christ as our High
Priest has entered "into heaven itself, now to appear in the
presence of God for us," "not that he should offer himself oft,
etc., . . . but now, once in the end of the world," that is, as
Doddridge and other critics think to be the best interpretation
that can be given, "now in this the last dispensation which God
will ever give to man'' — "hath he appeared to put away sin by
the sacrifice of himself." Here it is positively said that Christ
made his first advent under the last dispensation which God
will ever give to men, and consequently he cannot make a sec-
ond advent under the same dispensation. It is to be observed
also, that the term translated "world" is in the original, "ages,"
in the plural, and not as in Matt. xvi. 28, where it is in the
singular, in which form it is employed to denote literally the
end or last of this mundane system. So much for the first
advent as here revealed. And now as to the second advent of
Christ, the apostle goes on in verses 27 and 28 to say, "And
as it is appointed unto men once to die, but after this the judg-
ment ; so Christ was once offered to bear the sins of many ; and
unto them that look for him shall he appear the second time
without sin (i. e., not as a sin offering) unto salvation." Now
here we have asserted, 1. The universal law of mortality as the
penal curse of God's violated covenant — "it is appointed unto
men (that is the whole race of men, good and bad,) once to
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 379
die." 2. Here is the universal judgment of the same entire
race of men after death — "the judgment of all men," that is, of
course, of all who shall have become subject to the universal
law, which consequently implies the previous universal resur-
rection of the dead. 3. We have here the judge whose advent
is afterwards foretold — "Christ was once offered, etc., and unto
them that look for him, shall he appear the second time, etc."
4. This appearance is explicitly declared to be the second per-
sonal advent of Christ. And thus as Christ's first advent is
already past and there cannot possibly be an intermediate
advent, it inevitably follows that the premillenary hypothesis is
not true. That these words refer to the universal judgment,
comprehending both the righteous and the wicked, will be still
further evident in the contrast implied in the words "them who
look for him" with those who do not look for him.
The argument of the apostle is this : the future judgment will
be universal, and there cannot, therefore, so far as the human
race only is concerned, be more than one day of judgment.
The resurrection which must precede this judgment will be
universal, and there cannot, therefore, be more than one resur-
rection. And as both the universal resurrection and the univer-
sal judgment will, as we have seen, take place at the last day,
our Lord will not make his second personal advent to the earth
till he comes to raise the dead and judge the world at the last
day. And therefore, since Christ will not make his second
personal advent to the earth until he comes to the universal
resurrection and judgment at the last day, he cannot, as this
hypothesis demands, make his second personal advent at any
intermediate period. Observe well the apostle's analogical rea-
soning: 1. As the race of man dies once and only once as the
penal curse for sin, so Christ could only die once to bear that
penal curse. 2. That which awakes each man of the whole
race of men after death is judicari — the judgment, the one and
only judgment of the quick and the dead, good and evil, at the
last day, which is the final fulfillment. So Christ's second
coming is judicare, not to bear or atone for sin, but to judge sin
and sinners, and pronounce on all the sentence of salvation or
of perdition. 3. This death and judgment are by the appoint-
ment of God, his constitution or covenant or law, and are penal
and final in their nature, and as such everlasting, and actually
everlasting to all who die impenitent, "the wrath of God abid-
ing on them." Christ's second coming, therefore, will be to
pronotmce judicially the final and full salvation of the penitent
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and perdition of the impenitent* 4. The next event in the
great scheme of man's redemption, — ^next to death, there being
no intermediate dispensation admitting of a possible change
after death — is the judgment and the second coming of Christ
as judge; and since Scripture no where makes mention of any
third personal coming of Christ, the millenary hypothesis must
be untrue. Let it be added and duly considered that in the
above interpretation of passage, there is, as far as our exami-
nation of commentators has gone, a universal concurrence, the
word "salvation" being substituted for the word "judgment,"
as the analogy would require, because, as elsewhere, the apos-
tles, when speaking of the judgment in relation to believers,
speak of it as it really shall be, and as the song of the redeemed
(see Rev. v., vii.,) declares it shall be — ^their consummated sal-
vation. We shall only give the opinion of the great Dr. Owen
on this passage : "Any other ccwning, Scripture knows not, and
this place expressly excludes any imagination of it. His first
appearing is past, and appear the second time he will not until
the judgment comes and the salvation of the Church be com-
pleted." There are several other passages which, correctly inter-
preted, must confirm the conclusions to which we have arrived.
Let us, however, only advert to two, one from the apostle
Paul, and the other from the apostle John. In Col. iii. 4, the
apostle Paul gives us his testimony positively: "When Christ
who is our life shall appear, then shall we also appear with
him in glory." Here the second advent or appearance of Christ
is of necessity to be interpreted in accordance with the explicit
statement commented upon in Heb. ix. 26-28, at the time of the
general and universal judgment; and the place is also deter-
mined by the established use of the term glory as applied to
heaven and the ultimate consummated blessedness of the right-
eous. The apostle John in like manner gives us a negative testi-
mony (which is the more important as this whole theory in its
traditional form is traced up to him) in John iii. 1, 2, in which
there is an evident allusion to what he had recorded in his
Gospel (see John xiv. 16, and above). "Beloved," says John,
"now we are the sons of God, (that is the loftiest earthly con-
dition possible for us,) and it doth not yet appear what we shall
be, but we know that when he shall appear, we shall be like
him ; for we shall see him as he is," that is, in heaven. Here
♦In proof of the use of the term salvation, here employed, see Is. xxy.
28, 29; Rom. viii. 23; 1 Cor. xv. 51; Phil. iii. 22, 23; 2 Th. i. 7-10;
Rev. vii. 10.
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THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT. 381
the apostle declares, first, that he had no knowledge of this
premillennial earthly glorious advent; secondly, that he did
know that at Christ's second advent — (as in the same passages
referred to he had taught in his Gospel, and also in Christ's
intercessory prayer recorded in c. xvii., where Christ says, "I
will that these may also be with me," — that is, with the Father
in heaven where he was going — "that they may behold the glory
which thou hast given me") — Christ's glory and kingdom
would be in heaven as taught by the apostles.
III. The doctrine of Scripture on the second advent may be
determined by asking, Does the Scripture teach that the king-
dom of Christ — as foretold in some hundred passages, many of
them literal and some symbolical, prophetical, and figurative,
under analogies drawn from the kingdom of David, the taber-
nacle, the temple, and the Jewish ritual — has actually come?
For if they do, then we have a divinely authorized rule of inter-
pretation by which all the other prophecies relating to that
kingdom are to be understood. The apostle James, in the
council held at Jerusalem, after hearing the declaration of the
apostle Peter, "how God at the first did visit the Gentiles to
take out of them a people for his name," immediately after-
wards recites a passage from the prophet Amos which is
entirely subsersive of the millenary theory. "Simeon," said
James, "hath declared how God at the first did visit the Gen-
tiles to take out of them a people for his name; and to this
agree the words of the prophet ; as it is written, After this I
will return, and will build again the tabernacle of David which
is fallen down ; and I will build again the ruins thereof, and I
will set it up, that the residue of men might seek after the
Lord, and all the Gentiles upon whom my name is called, saith
the Lord, who doeth all these things." The preaching of the
gospel is here represented by the building again the tabernacle
of David and teaches that it was not to be restricted, but was
designed for all nations without exception. We have here,
therefore, the apostolic and inspired rule for explaining the
rest of the typical and figurative predictions of the prophets,
relative to the gospel dispensation, in which they use s3mibolic
language drawn from the ancient history and institutions of
the Jewish people. And as the tabernacle was employed by the
prophet Amos to represent the Gospel Church in its migratory
and unsettled state in the wilderness of this world, so the tem-
ple is employed by Ezekiel to prefigure that same Church in its
most enlarged and exalted state, to signify its greatest external
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382 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
Stability, grace, sanctity, and glory. Such is the character of
the only temple which Christianity recognizes and to which
alone it directs attention — a spiritual, not a temporal, an eternal,
and not a perishable edifice, a temple ''built upon the foundation
of the apostles and prophets, Jesus Christ himself being the
chief corner-stone, in whom all the building, fitly framed
together, groweth up into an holy temple of the Lord." "Ye
also as lively stones are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices, acceptable to God
by Jesus Christ" Such is the noble temple, such the innumer-
able priests, such the rare sacrifices, acceptable to God through
Jesus Christ, which Christianity exhibits ; but as to a material
temple erected at Jerusalem, the restoration of the Jews and the
reconstruction of the Mosaic institutions, Christianity in her
record says not one word. It is of this temple the prophets
symbolically declare "the stone which was cut without hands
became a great mountain and filled the whole earth." "The
mountain of the Lord's house shall be established on the top of
the mountains, and shall be exalted above the hills, and all the
nations shall flow unto it." "The kingdom of heaven is like a
grain of mustard seed, . . . but when it is grown . . . and
becometh a tree, etc." "The kingdom of heaven is like unto
the leaven which a woman took and hid in three measures of
meal (the first disciples) till the whole (the whole generations
of men) was leavened. This interpretation of the symbolic
prophecies drawn from the tabernacle, the temple, the Jewish
ritual, the kingdom of David, the restoration of the Jews, the
throne, royalty, and dominion of the Messiah, were all fulfilled
in Christ ever since his ascension. This is explicitly and most
abundantly testified to (see Luke 2,) by the angel Gabriel in
his annunciation to Zacharias and to Mary, and by Zacharias,
Elizabeth, Mary, John, and the angelic choir, as also by apos-
tles Peter, Paul, and John, and by Stephen. See Acts ii. 29-
36 ; iii. 13-16 ; iv. 26-28 ; v. 29-31 ; Heb. x. 12, 13 ; Rev. iii. 7-12.
Hence it appears that the kingdom of Christ, (of the theocratic
kingdom, temple, and institutions, and especially the great typ-
ical kingdom of David with its temple, — ^prophetic figures,)
is destined gradually to spread till it pervades all mankind, and
will "occupy the entire course of time and cover all the space in
the world, restoring and transforming the world into the king-
dom of God." This our Saviour absolutely declares in his final
authoritative commission and promise to be with this Church
and kingdom always, every day, all the appointed days, never
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 383
being absent from her a single day, never being absent in any
of the days of her greatest trial and affliction, but remaining
with her till the last day, when she will see him again in bodily
presence — that is, until the consummation of this secular
auiv^ or the period of time which comes to an end, with the
irapovcia and involves the end of the present world itself.
"Lo, I am with you :" that is, "he is not coming, he is here ; he
is with weak and strong, in battle as in victory, in life and in
death; here Jesus is with his word and his ordinances as our
royal Brother, eternal Priest, almighty Protector, unfailing
accomplishment of our protection, as our almighty King,
omniscient Witness, patient Forbearer, and righteous Judge.
The whole duty of the Church, therefore, is to believe on
the Risen One, extend the Church, and console herself with
the Lord's gracious assistance till he come for each of us at
death, and for his whole Church in glory. Christ never
absenteth himself, but while sometime in the dark is never at a
distance." (See Alfred, Wordsworth, Lange, etc.) Of this
Church and kingdom of Christ, glorious things are still spoken ;
prophecy is full ; stm, moon, and stars in their courses testify ;
a groaning earth and fettered Church longing for universal
extension, exaltation, and glory, give unutterable testimony;
while the Apocalyptic angel having the everlasting gospel to
proclaim to every nature and kindred and tribe and tongue and
people, and laden with all Scriptural blessedness in heavenly
places in Christ Jesus, is preparing the way for the overthrow
of the antichrist, the moral subjugation of thrones and empires,
and the full ingathering of earth's spiritual harvest.*
Away then with the treasonable and blasphemous allegation
that "the gospel has proved a failure."t Sustained by our
Lord's promised presence, power, and spirit, the active obedi-
ence of the apostles and their uninspired successors within a
♦See Matt. xiii. 31, 31; xxvii. 19, 20; Ps. ii. 7, 8; xxii. 27-29; Ixxii.
8-11; Is. ii. 2, 3; xi. 69; Ix. 12; Ixvi. 23; Dan. ii. 35-44; Zech. ix. 10;
xiv. 9 ; Rev. xi. 15.
t"If the gospel was to convert the world, then if it is not done, it will
prove a failure." See Taylor's Voice of the Church, or History of the
Doctrine of the Reig^n of Christ on Earth : 1856. Of this stereotyped work,
purporting to be an index, with quotations, to the opinions of authors in all
ages of the Church, we feel bound to say that it is the most unscrupulously
dishonest and untruthful publication with which we have ever met, and is
unreliable as to the real sentiments of any one author quoted in it. It is
simply a man-trap to catch the souls of the ignorant and unwary. We can
only give, out of many, one instance. Buck s Theological Dictionary and
the Encyclopedia of Religious Knowledge are quoted as favorable to the
doctrine ; while both have articles decidely opposed. Buck stating that the
premillennial theory is ''grounded on some doubtful texts in the Apocalypse
and other Scriptures."
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384 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
period of thirty years accomplished the dissemination of the
gospel throughout almost every part of the then known world,
and rendered doubt respecting its future predicted tmiversal
prevalence altogether inexcusable, and inspires with continual
reanimating hope the present zeal and hope of the Church. As
the seed which lies long concealed in the earth before it springs
forth in verdure, and at length displays itself in the golden ear ;
and as the leaven which lies hid in the meal till the whole lump
is leavened ; so the gospel, divinely represented by these simili-
tudes, thou^ for a long season it fails to attain to the maturity
and strength of its predicated influence, is nevertheless grad-
ually pervading the mass, and will at length rise and spread
itself into that worid-shadowing tree of life whose fruit will
be for the healing of the nations. It is no idle dream, nor is it
any premillennial and ever-shifting, never-fulfilling prophecy,
but the sure word of him who is the faithful witness and the
omnipotent Head of the Church, that he will continue to draw
all men unto him until the "fulness of the Gentiles shall have
come in." Then also shall "the Jews be graffed in ; for God is
able to graff them in again." "Even unto this day, when
Moses is read, the veil is upon their heart ; but when they shall
turn to the Lord, the veil shall be taken away." "Blindness in
part is happened to Israel until the fulness of the Gentiles be
come in." When Christianity shall have triumphed over infi-
delity, popery, Mahometanism, and every modification of false
religion and corruption of the true faith, and shall have
extended itself throughout every region of the globe, then will
the conversion of the Jews as a nation commence. And when
the Jews as a nation shall have embraced the gospel, a still more
glorious display of divine grace and power will awake the
Gentiles. The conversion of the Jews, the depth of their pre-
dicted penitence, the rapidity with which the gospel will spread
among them, the numbers who will contemporaneously embrace
it, the wonderful verification of Scripture prophecy which
these events will exhibit, will diffuse the spirit of vital godli-
ness, the heroic, self-sacrificing zeal of the blessed martyrs
among the hitherto formal Gentile professors of Christianity.
"For," says the apostle, "if the casting away of them (the
Jews) be the reconcilmg of the world, what shall the receiving
of them be, but life from the dead?" "If the fall of them be
the riches of the Gentiles, how much more their fulness?"
The fulness of the Gentiles will inaugurate the conversion of
the Jews, and the full conversion of the Jews will crown the
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THE SCRIPTURAt DOCTRINE OF THE SECOND ADVENT. 386
Gentiles with a glorious effusion of all the spirittial blessings
of the gospel in heavenly places in Christ Jesus — ^and then
"there shall be one Lord and one Shepherd." These glorious
and happy changes, this predicted unity and spirituality of the
Church, this matured and exalted personal piety, this delightful
sanctiiication of all the families of the earth, shall usher in that
glorious and happy era when the gifts and graces of the Spirit
shall be poured forth in their utmost richness and abundance,
as the fruit of the intercession of our great High Priest, who
is, and will then still be, at the right hand of God, the Mediator
of the new covenant, the great Apostle and High Priest of our
profession, the King of his spiritual and enthroned Israel, sit-
ting as King and Priest upon his throne in the heavens, admin-
istering all the ordinances of each of his exalted offices for the
benefit of a regenerated, enlightened, sanctified, and happy
world. Christ will then reign as King over all the earth, and
his saints, who shall then be upon the earth, as they will fill all
places of authority, both supreme and subordinate, will, in a
correctly scriptural sense, reign with Christ — not he with them
on the earth, but over all of them while he sits on his perpetual
throne in the heavens.
The present dispensation we have seen is the last which God
will ever give to man upon the earth. The gospel, as the
revelation of the way of salvation and sanctification, is perfect,
converting the soul, making wise unto salvation, and is and will
be the power of God and the wisdom of God unto the salvation
of every one who has believed, does now believe, or ever shall
believe. And the Church is already Christ's consummated
earthly kingdom in which he rules with all power in heaven and
upon earth, and is his final and complete instrumentality for the
calling and redemption of all his chosen people. It carries the
witness within itself of its intended universality. It is as pow-
erful in its efficacy as it is perfect in its constitution, and in the
doctrines and precepts, the promises and threatenings of the
written word ; in the ministration of the gospel ; in the celestial
advocacy of our great High Priest and in the efficacious agency
of the Holy Spirit ; and it is provided with every requisite for
fulfilling the predictions of Scripture and effectuating the tran-
scendently benevolent purposes of the Almighty, both in regard
to this world and to the purer and sublimer blessedness of the
next. Why then should another dispensation be expected?
For what purpose can it be needed? What specific purpose is
there, glorifying to God and beneficial to man, that the present
86— Vol. IX.
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386 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
dispensation cannot effect, and that another dispensation can or
would secure ? Where is that country in which this divine seed
will not grow? Under what clime will it not flourish? It
has proved itself the gospel for man of every language and
nation, and why should it not extend its dominion to the ends
of the earth? Has it not effectually resisted or vanquished
every form of hostility ? Has it not corrected every species of
iniquitous rule until they have eventually been subverted and
overthrown — as when the river of pure water, flowing out from
the fountain of divine grace, gathering strength in its course,
forced back the all-powerful ocean of earth's greatest dcmiinion,
until commingling with it, it brought it into harmonious subjec-
tion to itself ? Has it not moulded fierce and terrific war by its
mild and gentle influence ? Where is the heart which it cannot
sanctify? Where is the will which it cannot subdue? Where
are the passions which it cannot control ? Where is the conduct
which it cannot reform and regulate? Where is the person,
family, community, or nation which it cannot purify, felicitate,
and exalt? Away then, we say again, with that millenary
theory — ^vain figment and tradition of those rabbinical fathers
who made void the word of God — which casts dishonor upon
the Church of God, and upon the wisdom, power, and grace of
its glorious Head, who is always with it, the same yesterday,
to-day, and forever. Away with that Church and dispensation
which it would give us as a substitute — ^a Church without a
High Priest and Advocate at the right hand of God ; without
any intercession there for the saints ; and consequently without
answers to prayer, without communications of the Spirit as the
fruit of our blessed Lord's intercession at the right hand of
God.
Finally, let us advert to another method by which the doc-
trine of Scripture, on this article of the Church's universal
faith, may be brought to a test, but to which our time will only
permit a general allusion. If Scripture teaches that there are
many events yet to occur in the course of that divine providence
by which the history of redemption shall be brought to its glori-
ous consummation by the second coming of our Lord Jesus
Christ, then of necessity such advent cannot be anticipated
while these events are still future. The gospel, we have seen,
is yet to attain to universal prevalency and power; — Christ
shall receive the heathen for his inheritance and the uttermost
parts of the earth for his possession ; — ^the Jews shall be con-
verted to Christianity and united in Christ's one fold with the
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 387
ftilness of the Gentiles, and with such an awakened revival of
spirituality, zeal, and divine power, as to realize all that is
implied in the prophecy of the first resurrection, as foretold by
the apostolic seer, and by the valley of dry bones of the
prophetic Ezekiel; — ^a short season of apostasy and violent
conflict between the kingdoms of light and darkness is also pre-
figured. (See Luke xvii. 26-30 ; 2 Pet. iii. 3, 4; Rev. xx. 7-9.)
It is also, further, clearly and distinctly made known that the
present earth and its mundane system are reserved by God for
destruction by fire at the time when this second advent of our
Lord shall take place. This is taught in 2 Peter iii., see from
V. 4-13, with Rev. xx. 11 ; xxi. 1-3, etc. ; Ps. cii. 26 ; Ps. 1. 3 ;
Is. xxxiv. 4; Ixv. 17.
This whole passage of the apostle Peter is in itself destruc-
tive of the premillennial theory, a millstone tied about its neck,
whether it is interpreted, as some of these theorists do, by a
bold denial of the universality of this predicted conflagration,
or by a denial of its literal meaning. Let it be remembered,
1. That this Secc«id Epistle of Peter, like the Second Epistle of
Paul to the Thessalonians, was written for the very purpose
of condemning this very theory in its original Jewish-christian
form, as leading to the expectation of a speedy personal advent
of Christ. 2. The passage in Is. Ixv. 17, to which the apostle is
believed to have special reference, when it speaks of the new
heavens and the new earth to be created, must intend to repre-
sent figuratively the happy condition of the christian Church
when the gospel shall have attained its most extensive and
glorious triumphs, as it will then, in comparison, appear as a
new creation — a resurrection from the dead; for in that
prophecy the world is to be tenanted by inhabitants not only
having offspring, but over whom death will reign, and in which
all flesh will worship the Lord, in which state the Church will
be a typical prefigurement and preparation for heaven. 3. In
passages of the Bible too numerous to quote, heaven is revealed
as the final and everlasting residence of the righteous — "an
inheritance incorruptible . . . reserved in heaven." 4. This
being so, the common interpretation which places heaven and
the "new heavens and new earth wherein dwelleth righteous-
ness" upon this earth, cannot consist with such general and
otherwise invariable teaching of Holy Writ ; and the interpre-
tation given by Edwards in his History of Redemption, .(see
page 372,) may possibly be the true one, that this world which
formerly was used by Satan as the place of his kingdom where
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388 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
he set himself up as God, shall be the place of his full and ever-
lasting punishment, where he and his angels and wicked men
shall be tormented in everlasting fire. (See Deut. xxxii. 22.)
In this passage, therefore, we are taught that the old world
perished so far as water could produce that effect. This is the
express analogy drawn by the apostle, that is, that so far as the
world was inhabited by men, the deluge was universal to the
destruction of all the ungodly, and that as only the Noachic
family were saved from that destruction by the ark as a type
of Christ, so at Christ's second coming, only those saints who
are found alive will be caught up far above the fearful confla-
gration which rages below, to meet the Lord in the air, while
all the wicked shall be left to be consumed by the flames, which
shall rage fearfully over every portion of the globe. 5. The
apostle further plainly affirms that, although God at that time
spared the old world itself, it was not with a view to its ulti-
mate preservation, but in reference to a final destruction, for
which it is kept in store. 6. The apostle then predicts the par-
ticular element by which this utter destruction will be eventu-
ally eflFected, viz., fire. He repeats this idea afterwards, sa3dng
that this mundane system is "reserved unto fire;" that is,
destruction by fire is the ultimate end for which at the time of
the deluge it was spared. 7. The apostle therefore teaches
that these heavens and earth are kept in store, not for a glori-
ous renovation, but for a total destruction analogous to that of
the deluge. 8. It may be further observed that in speaking of
the "old world," the apostle says nothing of the "heavens," the
reason obviously being that the former destruction was super-
ficial and temporal, while the latter destruction involves the
entire dissolution of the globe with the atmosphere and all cir-
cumambient appendages. 9. To make it still more evident that
the destruction of the earth by fire will not be superficial as by
the deluge, the apostle proceeds to say that not only the ungodly
inhabitants together with all their works will be destroyed, but
that the earth itself, and all that appertains to it, will be so
utterly consumed as "like the baseless fabric of a vision, to
leave not a wreck behind ;" — ^"the heavens shall pass away with
a great noise, and the elements shall melt with fervent heat;
the earth also, and the works that are therein, shall be burned
up." This idea the apostle expresses no less than five times in
about as many verses, thus peremptorily excluding the idea that
the earth would undergo only a superficial ignition, and be only
singed or scorched along its surface. This assertion of the
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 389
apostle, which he implies to be in accordance with the teaching
of the apostle Paul, (see verse sixteen,) is taught as distinctly
as human language can import by the apostle John in Rev. xx.
ii ; xxi. 1-5 : "And I saw a great white throne and him that sat
on it, from whose face the earth and the heaven fled away;
and there was fotmd no place for them," "And I saw a new
heaven and a new earth ; for the first heaven and the first earth
were passed away." Also in the remarkable prophetic lan-
guage of Job : "As the waters fail from the sea and the flood
decayeth and drieth up, so man lieth down and riseth not till
the heavens be no more; they shall not awake, nor be raised
out of their sleep."
"Then cometh the end," and not till then. As Isaiah says,
"Lift up your eyes to the heavens, and look upon the earth
beneath ; for the heavens shall vanish away like smoke, and the
earth shall wax old like a garment, and they that dwell therein
shall die in like manner; but my salvation (or scheme of
redemption) shall be for ever, and my righteousness (or means
of securing that redemption) shall not be abolished. Hearken
unto me, ye that know righteousness, the people in whose heart
is my law ; fear ye not the reproach of men .... for the moth
shall eat them up like a garment, and the worm shall eat them
like wool ; but my righteousness shall be forever, and my salva-
tion from generation to generation. Awake, awake, put on
strength, O arm of the Lord ; awake, as in ancient days, in the
generations of old." Is. li. 6-8. Thus certain it is, that till the
utter end of the world God will go on to accomplish deliverance
and salvation for and by his Church. "From generation to
generation," that is, throughout all generations, beginning with
the first generation of men upon the earth, and not ending till
these generations shall end with the world itself, God shall
carry on his work of redemption. And why should any wish
to abridge this time of God's merciful visitation and these
glorious hopes of a coming period when the earth's population
shall be multiplied a hundred fold ; when the kingdoms of this
world shall have become the kingdoms of our God and his
Christ; when the Church shall shine forth fair as the moon,
glorious as the sun, and terrible as an army with banners, con-
quering and to conquer ; when converts shall be multiplied as
the stars in heaven above, as the drops of morning dew, and as
the sand that lies heaped upon the earth; and when these
inmunerable multitudes shall be continually translated from the
Church militant to the Church triumphant to swell that count-
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390 THE SCRIPTURAI, DOCTRINE OF THE SECX)ND ADVENT.
less assemblage, from whom shall go up, with ever increasing
volume and ecstasy, the song of the redemption ?
We have thus presented in outline to our readers the doctrine
of the second final and glorious advent of our blessed and ever
adorable Redeemer, as it has been held by the Church of God
semper, ubique, et ab omnibus, as one of the first principles of
the oracles of God (see Heb. vi. 1,) to be believed as one of the
few essential articles of her earliest creeds, to be taught her
children, catechetically enforced upon her youth, to be con-
tended for as the faith given to the fathers, even unto blood,
and for the maintenance of which millions have not counted
life itself dear that they might bear a faithful witness to it ; a
banner of the truth taken up by the Church from generation to
generation amid falling thousands in her fierce conflicts with
her enemies, which, like a Rock of Ages whose foundations are
in the depths of eternity, and whose top, piercing the clouds
and pointing heavenwards, has beaten back every tempestuous
storm of opposition ; and from whose summit shall be described
the first gleaming ray of that glorious appearing of the great
God and our Saviour Jesus Christ, when he shall come in the
brightness of his Father's glory, with his eyes as it were a
flame of fire, and his feet like unto fine brass, as if they burned
in a furnace, and his voice as the sound of many waters, hav-
ing in his right hand seven stars, and out of his mouth going a
sharp two-edged sword, and his countenance as the sun shining
in his strength.
The premillennial theory of Christ's second advent is that the
Lord Jesus Christ will come again from heaven, really and in
person, before any general revival or universal extension of the
Church, and in order to such a millennial dispensation ; that this
appearance of Christ is to be looked for now as it has been for
days, months, years, generations, and centuries past; that the
Church, as she now exists, with the ministry, the oracles of
God, the sacraments, and the means of grace, were only
designed to be temporary and introductory, and could never
accomplish what prophecy foretells ; that the office of the Church
now, is therefore not for the conversion of the world, but as a
witness-bearer for Christ, while he gathers his elect and pre-
pares them for his coming; that when Christ shall come, the
saints that are alive upon the earth and the saints now in glory
shall dwell with the descended Saviour upon the earth for a
period variously estimated at one thousand years, thirty thou-
sand, three hundred thousand, or forever ; that the world is then
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to be subjected to partial destruction in order to effect a com-
plete renovation; that Christ ceasing to be mediator between
God and man in heaven, will establish an earthly throne and
kingdom, having Jerusalem for its metropolis; that the Jews
(who have nearly all hitherto remained anti-christians) arc
nevertheless to be restored to Palestine and acquire a pre-emi-
nency ; that the Jewish temple is to be rebuilt and adorned for
the Saviour's residence ; that the Jewish ritual, including ani-
mal sacrifices, is to be restored, while, strange to say, all the
lower animals are to be brought back to the liberty and happi-
ness enjoyed before the fall ; that the nations of the world are
to come up from Sabbath to Sabbath and month to month,
bearing gifts and doing homage, at Jerusalem; that at some
closing period of this dispensation, the world shall again be
filled with wicked men, (how and whence is not known,) who
shall, like the fallen angels, or under their guidance, come up
to wage war against Christ and his saints, to destroy them ; that
by fire from heaven Christ shall utterly destroy them, and that
then, and not till then, shall come the final resurrection of the
dead and the judgment of the great day. This millennial
period is to be one of as great earthly and temporal prosperity
as of spiritual, according to Papias, to whom the earliest Jew-
ish-christian form of this tradition is traced by Eusebius : "The
day shall come in which there shall be vines which shall sev-
erally have ten thousand branches; each branch ten thousand
smaller branches ; each smaller branch ten thousand twigs, each
twig ten thousand clusters of grapes ; each cluster ten thousand
grapes; each grape, being pressed, yielding two hundred and
eighty gallons of wine ; and that when one shall take hold of one
of these sacred bunches, another shall cry out. Take me, and
by me bless the Lord." A flood of the most extravagant errors
came in with this theory wherever it prevailed. Among these
were the fancies of those called Chiliasts, (i. e., Millenarians,)
of whom Cerinthus, contemporary with the apostle John, was
one, who maintained that the millennium would be employed in
nuptial entertainments and carnal delights. Similar opinions
were held by all the heretical sects of that period, by the Mon-
tanists, by Proclus at Rome, and by Nepos, an Egyptian bishop.
It will be found that the premillennial theory is not only as
old as Christianity, but that it was one of those traditions of the
Jewish Rabbis by which they made void the word of God,
which our Saviour constantly denounced, and upon the basis of
which was grounded the general unbelief, apostasy, and rejec-
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392 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
tion by the Jews of Christ as the true Messiah. Time will not
permit us to show at length — what is not questioned by any* —
that the above millenary theory of Christ as a great temporal
prince and saviour, in all its essential features, was prevalent
among the Jews at the time of our Saviour's incarnation. This
was made evident by the frequent questions addressed to our
Saviour by the scribes, Pharisees, the high priest, Pilate, and
by his own disciples, as when they had controversy among
themselves which should be greatest, when the mother of two
of his apostles asked that they should have places at his right
and left hand in his kingdom, and as when, even after his
resurrection, all his disciples inquired, "Wilt thou not at this
time restore the kingdom to Israel?" and as when repeated
efforts were made to make him a king and to urge him to
assume the insignia of royalty. The Jews, therefore, to this
day continue to believe that the Messiah, when he does come,
will fulfill all the expectations which this theory maintains, and
they do this, on the very same ground upon which this theory
rests its assumed scriptural claims ; that is, upon several unful-
filled prophecies drawn from the analogies of the Jewish dis-
pensation, temple rites, and kingdom, literally interpreted, and
of which a literal fulfillment is anticipated. The question,
therefore, involved in the truth or falsity of this theory is, to a
very important extent, that of the truth of Christianity, the
claims of Jesus Christ to be the true Messiah, the whole doc-
trine and system of the gospel, and the foundation of our hope
and faith towards God and our Lord Jesus Christ, by whom
life and immortality are brought to light.
It is impossible in this article to enter into a full refutation.
Did time permit, our arguments against it would be, 1. It is
condemned by its history; 2. By Scripture; 3. Because it is
merely of a theoretical, speculative, impracticable, and delusive
character; 4. That it is injurious and dangerous, divisive, dis-
tracting, anti-missionary and anti-revival, ever shifting and
variable, leading to enthusiasm, fanaticism, irreligion, absurdi-
ties, and the most wild and dangerous heresies, as in the case
recently of the Irvingites and some bodies in this country call-
ing themselves believers ; of the Fifth Monarchy men, and the
Anabaptists at the time of the Reformation ; and thus, as the
Rev. Dr. Hugh White says, (see Practical Reflections on the
Second Advent,) having "at various times, and never perhaps
♦One chapter is devoted to Jewish extracts containing these views, in
Taylor's History of this doctrine alluded to above.
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 393
more remarkably than in our own day, been so mixed up with
startling heresies and wild schemes of millenarian prophecy
and reveries of enthusiasm, that many sober-minded christians
have been led to extend to the doctrine itself, (I mean the scrip-
tural doctrine of the second advent,) the feelings of suspicious
alarm justly excited by the extravagant theories of those who
have grafted upon it heretical opinions or speculative dreams."
And first, this theory is historically condemned. It is, as we
have seen, Jewish and ante-christian, originating altogether
from ignorance of the spiritual character of the Scriptures and
of the Messiah and his kingdom, and of the end and object of
his appearance. This Jewish theory was brought into the
chiistian Church by Jewish converts and attached to the chris-
tion prophecy of a millennial period of the Church. It con-
stituted a leading doctrine with all the early heresies and
sects,* and led probably to the writings of the Second Epistle
to the Thessalonians and the Second Epistle of Peter. Papias,
to whom this opinion is traced by Eusebius, is represented by
him to be a man very credulous, of slender judgment and not
capable of understanding the prophetic symbols. There is
nothing found to favor the theory in the epistles and genuine
works of the earliest christian writers, Clement of Rome,
Ignatius, and Polycarp; nor in the apologetic writings of
Tatian, Athenagoras, and Theophilus of Antioch. Justin
Martyr, who attributes his holding it to the tradition of Papias,
acknowledges that others did not hold it. Tertullian brought it
with him from the fanatical sect of the Montanists. The
Roman Presbyter Caius, about the middle of the second cen-
tury, opposed the doctrine as the invention of an arch-heretic
who forged writings in its support. The great leaders of the
Alexandrian school, Clement, Origen, Dionysius, etc., regarded
the theory as a fable of man, and only capable of plausible
defence by interpreting Scripture in a literal and Judaizing
sense, and made formidable opposition to it. Fifty years later,
a body of christians, headed by Nepos, seceded on account of
this theory from the Alexandrian church, but after a discussion
of three days by Dionysius, the successor of Origen, A. D.
263, this party made an open confession of their error and
returned to the Church. Dionysius wrote a book against the
theory, and its last echo in the Greek Church died away with
♦See Kitto'8 Cycl. of Bib. Lit., Art. Millennium; also Herzog's Theo-
logical Encycl., Art. Chiliasm ; Watson's TheoU Diet. ; Schafifs Hist, of the
Charch, page 299.
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394 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
ApoUinaris of Laodicea. In the West, the theory, in its most
gross and sensual form,* continued to have its advocates, but
was powerfully opposed by Augustine, who established the
true spiritual conception of the Church. Augustine and Phi-
lostorgus placed it in their lists of heresies. Appearing again
at the time of the Reformation, Luther and Melancthon set
themselves with earnestness to oppose the theory, which is con-
demning in the two leading reformed Confessions, the Augs-
burg and the Helvetic. Dr. Whitby, in his learned treatise on
the subject, proves that it was never generally received in the
Church of Christ and that there is no ground to believe that it
was derived from apostolic authority, and, as we have seen, was
never admitted as an article of belief in any creed of any
Church in the world. Nor was the theory as held by many
who are quoted in support of it, that which is now maintained,
but directly the contrary. Irenaeus, the disciple of Polycarp,
held that the earthly advent and kingdom of Christ would take
place not before, but after the general resurrection. Joseph
Mede, (bom A. D. 1550) who may be regarded as the father
of the modem millenarians, distinctly rejected the idea of the
personal appearance of Christ before the millennitun. His
words are: "The presence of Christ in his kingdom shall no
doubt be glorious and manifest, yet I dare not so much as
imagine that it should be a visible converse upon earth. For
the kingdom of Christ ever hath been and shall be a kingdom
whose throne and kingly residence is in heaven. There he was
installed when he sat down, etc., .... and there, as in his
proper temple, is continually to appear in the presence of his
father to make intercession for us." Bishop Newton, who is
also falsely quoted in favor of this doctrine, supposes that the
martyrs only shall rise from the dead at the commencement of
the millennium, and that Christ shall not dwell personally upon
earth. Bishop Bumet, in his visionary theory of the earth,
supposes that the millennium will follow the general judgment
and destmction of all the wicked, and accounts for the exist-
ence of apostates and persecutors who shall afterwards make
war upon the saints by supposing them to be "generated from
the mud or slime of the new earth." Dr. R. J. Breckinridge,
by a theory, to say the most of it, as visionary and groundless,
supposes that all the wicked, not existing upon the earth when
*Munzer and his followers wished to establish the earthly kingdom of
Christ by fire and sword, as did the Anabaptists and Fifth Monarchy men.
See SchafTs Hist Page 301.
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THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT. 396
Christ makes his advent, shall at the end of the millennium be
raised from their graves, with opportunity to rise for an open
onslaught upon Christ and the saints.
This theory carries with it its own condemnation historically,
because it has never been capable of being stated in a fixed and
definite form. Truth is one and the same ; and as the Scrip-
tures are now complete, that doctrine which is clearly deducible
from them must be capable of clear and perfect statement.
This theory, therefore, which has assumed such various and
contradictory forms, is utterly destitute of that unity, con-
sistency, constancy, and universality, and, in a word, catholicity,
which are the essential marks of true doctrine. Like all other
errors, this fluctuating heresy has only served to test, deter-
mine, define, and limit the doctrine of Christ's second advent,
and so clearly to fix the sense of Scripture that there has been
no variance or change in the expression of it in the creeds of
the universal church.
Why then, it will be objected, has this theory continued, with
more or less prevalency, to exist, and even now to be adopted
by many of our most earnest, zealous, and faithful evangelical
christians? To this it is suflScient to answer that the same is
true of many other opinions which are held beyond the estab-
lished form of sound doctrine; and that it has been held,
(although, as we have seen, plainly condemned in the Athana-
sian and other creeds,) because it can be held by those who still
hold to the essential doctrines relating to the divinity, atone-
ment, and mediatorial work of Christ, but who are too senti-
mentally and impatiently desirous of some more personal and
glorious earthly manifestation of Christ and his Spirit.
This theory, we have seen, is also condemned by the clear,
constant and frequent testimony of Scripture in passages which
are not prophetical, symbolical, or of doubtful interpretation,
but dogmatical and positive.
This theory is erroneous in the fundamental rule of interpre-
tation, that is, what is called the literal. In a proper sense, this
canon of interpretation is of primary importance. It is essen-
tial, first, to attain the true text or words of Scripture, and then
to ascertain the proper meaning of the words in relation to
each other. But it is a gross perversion and abuse of this
canon to interpret figurative, symbolical, typical, and prophetic
language as if it was to be understood in the true literal mean-
ing of these figures, s)rmbols, types, and prophecies, because
what the Holy Ghost teaches is not what is said in figure, but
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396 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
what these figures analogicallyconvey ; — and because the Scrip-
tures are to be interpreted, not as a book of human composi-
tion, but of divine inspiration and full of the manifold wisdom
and teaching of God, the mere literal understanding of which
killeth, while its spiritual meaning giveth life, converteth the
soul, and is, both in the Old and New Testaments, a testimony
to Jesus Christ. This rule of merely literal interpretation is
heretically that of the Jews, who while students of the letter
and overlooking the spirit, did not see Christ in Scripture,
although he is the sum and substance of it. On this very
ground they rejected him of whwn Moses and the prophets did
write. They thus incurred the punishment denounced by
Scripture, as the apostle says, "because they knew him not nor
yet the voices of the prophets which are read every Sabbath
day, they have fulfilled them in condemning him." (See Rom.
iii. 2, and Wordsworth in loco; also Acts xiv. 21 ; John i. 45;
Acts xiii. 27-40; 2 Cor. iii. 6.) This rule of baldly literal
interpretation ignores the apostolic canon which is the analogy
of faith and the spirit that giveth life. It dethrones Scripture
and reduces it to the level of a human record, and is in its
nature essentially sceptical and rationalistic, and is the false
light which has lured Colenso and multitudes at this present
time in Germany, in England, and in this country, to teach for
doctrines the wildest theories of men, and to destroy the claims
of Scripture as in all its teachings divine and authoritative;
and is most explicitly condemned, both positively and negatively
by Christ in his rebukes of the Pharisees; by Gabriel in his
annunciations to Zacharias and Mary ; by Zacharias, Mary, and
Elizabeth, in their inspired songs ; by the evangelists ; by Peter,
(see Acts ii. 3-5, etc.) ; by Paul (Rom. Heb. and Gal.) ; and by
the apostle James, as above quoted in the council of Jerusalem ;
by the early Fathers as an entire body ; and by the wisest and
best interpreters of all churches and countries.
The reception of Christ as the Messiah ; the miraculous estab-
lishment, progress, and permanency of Christianity; the pre-
dicted rejection of Christ by the Jewish people; the interpreta-
tion of prophecy given by Christ and his inspired apostles, and
the fulfillment in Christ of innumerable passages, and the
whole spirit and typical character of the Old Testament, includ-
ing many of those typically figurative passages, upon the literal
words of which this theory bases itself, and the invariable
rejection from the creeds of the Church of this theory, though
existing; are demonstratively conclusive against both this
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THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT. 397
theory and its rule of interpretation. (See Matthew xiii. 11-
44; John xviii. 36; Rom. xiv. and xvii.) The whole teachings
of Christ and his disciples are to the effect that his kingdom is
not of this world, not earthly, not an earthly dominion ; that in
it there should be no distinction between Jew and Gentile, no
earthly temple, sacrifice, or priest. They declared that its
qualification for membership, its promises, privileges, profes-
sion, practice, experience, responsibilities, and rewards, are all
spiritual. (See, further, Luke i. 32, 33, 55, 67-70; Acts iii.
13-15, and v. 29-31; Rev. iii. 7-12, etc.) The whole spirit of
apostolic instruction requires, therefore, that christians, as risen
with Christ above all earthly expectations, should set their
affections, aims, and hopes upon things above, upon the hope
laid up for us in heaven. This theory, therefore, which bases
itself upon a literal, self-contradictory, and impracticable inter-
pretation of one passage of Scripture (Rev. xx. 6,) which is in
Itself difficult ; which occurs in the most highly figurative book
of the Bible; of which a figurative, spiritual interpretation is
consistent with all the explicit teachings of Scripture on all the
points involved, and the assiuned literal interpretation of which
would involve a fundamental doctrine (that is, two or more
resurrections from the dead,) which is no where else author-
ized, but contrariwise, most undoubtedly excluded, — must be
regarded as contradictory to the clear and uniform teaching of
Scripture as interpreted by the clear and uniform interpreta-
tion of the Church of Christ.
The following articles have been universally received by the
Church of Christ as the common-law interpretation of God's
inspired testimony upon the subject now under consideration :
1. That the earth was created to be inhabited only by the
human race, and that external nature is strictly adapted only to
such a race of intelligent beings — "God hath made of one blood
all nations of men for to dwell on the face of the earth." "The
earth hath he given to the children of men." (See also Gen.
ii. ; Ps. vii.) 2. That all the plans of the Divine Being, revealed
in Scripture, so far as the earth is concerned, have relation to a
race so constituted, and to no intelligent beings differently con-
structed. 3. That God, in the dispensation of redemption, has
provided a perfect scheme of moral agency for the spiritual
benefit of this race, and that this has been in a gradually devel-
oping form in operation since its origin, and will continue to be
so until the end of time, — ^that is, until the world itself shall
cease, with whose origin and motion time began. 4. That this
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398 THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT.
scheme of redemption or salvation (which are S3mon)rmous
terms) is one, beginning with God's purpose in the covenant of
grace, first revealed to our fallen parents in Eden in the
prophetic promise of Him who was to come as a Saviour or
Redeemer; which coming was manifested and set before the
faith of men in the sacrificial and typical dispensations of the
antediluvian, patriarchal, and Jewish covenants; fulfilled in
Christ's first personal advent as the Saviour of the world, to
make reconciliation and propitiation through his obedience and
death ; and now, under "this last dispensation which God will
ever give to man," (Heb. ix. 26,) set before us in the Scrip-
tures in the present exaltation and never-ceasing mediatorial,
intercessory work of our Emmanuel in heaven, and the pres-
ence and operations of the Holy Ghost on earth, and in the
constant prophetic assurance of Christ's second coming as our
Emmanuel, for the consummated perfection of redemption or
salvation, when the mediatorial kingdom will be closed and
merged into the kingdom of God, Father, Son, and Holy Ghost,
for ever, in heavenly places in Christ Jesus. 5. That an essen-
tial and most important part of this scheme consists in the
intercessory work of Christ as our High Priest and Mediator
at the right hand of the Majesty on high, where he ever liveth
as a Priest upon his throne, at the right hand of God, whom
the heavens must retain until the time of the restitution of all
things. 6. That the gospel, with the ministry and other instru-
mentalities of the Church, through the intercession, and under
the rule of Christ, by the influence of the Holy Spirit, and the
divine blessing on these agencies, will be the only means of
spreading among the inhabitants of the earth that knowledge,
holiness, felicity, and glory, which will alone constitute — ^not
another millenary church— but the millenary state of the
Church. 7. That there will be only one resurrection of the
dead, and that this resurrection will comprehend all the right-
eous and wicked dead who shall have died from the beginning
of the world until the day of final judgment. 8. That at the
day of final — ^that is, imiversal and general — ^judgment, every
human being who has ever lived, or may be then living on the
earth, will appear before the judgment seat of Christ, to be
judged according to that which he hath done in the body. (See
Rom. ii. and xvii.) 9. That at, or immediately after, the final
judgment, the earth, having been defiled by sin, and dishonored
by imiversal rebellion against the authority of its Creator and
Governor, will be literally destroyed by fire; and that the two
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THE SCRIPTURAI. DOCTRINE OF THE SECOND ADVENT. 399
classes which had constituted the great mass of its inhabitants,
including all nations and ages, will *'go away" to their appointed
places of happiness or misery, viz., the righteous to heaven, the
wicked to hell.
Such is the simple, accurately defined, unvaried, and unalter-
able creed of the Holy Catholic Church, throughout all ages,
and in all the world.
In concluding this condensed outline of the doctrine of the
second personal advent of our blessed Lx)rd and Saviour Jesus
Christ, we will notice the only plausible objection by which
many general readers of Scripture are "ignorantly" — that is,
without due consideration — ^perplexed and led to "wrest to the
destruction" or weakening of their faith, that is, the constant
reference to our Lord's second coming, as if imminent or at
any moment likely to come to pass. Now, it is undoubtedly
true that the solemnities and glories of our Lord's promised
second appearing, are made to bear with all the pressure of the
powers of the world to come, as the great practical motive by
which every christian is required to identify this glorious hope
with his daily devotions and mediations, and by which sinners
are awakened by the terrors of the Lord at once to repent and
be converted, while the day of their merciful visitation holds
out. To understand this admitted and most important char-
acter of Scripture reference to our Lord's second advent, let it
be observed, 1. That in many passages of Scripture the time of
this second advent is declared to be purposely concealed from
the knowledge of men, as one of the secret things that belong
only to God, and one of the great component parts of our
present moral and spiritual probation and trial of faith. (See
Matt. xxiv. 36; Mark xiii. 32; Luke xii. 40; Acts i. 6, 7; 1
Thes. V. 1-3; 2 Thes.; 2 Peter iii. 3, 4, 10; Rev. xvi 15.) 2.
That it has been shown that many events, not yet consum-
mated, occupying an indefinite period of time, are distinctly
revealed as to occur before that advent can take place. 3. The
form of language referred to was used by our Saviour and his
apostles nearly two thousand years ago, when all the interven-
ing events by which its occurrence was necessarily postponed
were fully known, so that it must be explained on other prin-
ciples than the actual proximity, according to our notions of
time, of our Saviour's advent, and must, under any interpreta-
tion, be more forcible now, since, with whatever delay, the
judgment day must be nearer to us by at least two thousand
years. 4. But this is not all, for Enoch the seventh from Adam
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400 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
(see Judc, verse fourteen,) based his prophetic preaching of
the gospel upon the certainty of this last advent of our Saviour,
saying, "Behold, the Lord cometh with ten thousand of his
saints, to execute judgment upon all." Such language was,
therefore, practically appropriate, even six thousand years ago.
6. The apostle Paul, to whom, by inspiration and special
visions, the whole future of the Church was clearly known,
and who wrote his Second Epistle to the Thessalonians to cor-
rect the opinion they had taken up of an immediate advent of
Christ, by foretelling future epochs ; and the apostle Peter, who
wrote his Second Epistle with the same object in view, and
who meets this precise difficulty by declaring that, although
Christ had not yet come, he would certainly appear at the
appointed time, and that with the Lord a thousand years were
as one day; and the apostle John, (after all the other apostles
were dead, say A. D. 90,) who has given in Revelation a chart
of the whole lengthened future course of the Church militant ;
— used frequently and closed the inspired record with the start-
ling announcement, "Behold, I come quickly." 6. The same
form of urgent warning and appeal has been employed by the
Church universal from the very beginning under "the sons of
God," who were the sons of Adam, during all the period of the
ante-christian era, and since Christ's incarnation until now. 7.
Bishop Horsley, so eminent for his biblical, critical, and his-
torical knowledge, gives it as his opinion, after full examina-
tion, that the "coming of our Lord, always refers to his final
advent." (See Sermons 1, 2, 3, and 12). 8. The rule for
interpreting the order of events in the vast scheme of redemp-
tion is given by the apostle Peter, "The Lord is not slack con-
cerning his promise, as some men (premillenarians) count
slackness. One day is with the Lord as a thousand years, and
a thousand years as one day." "Soon and late are words,"
says Bishop Horsley, "whereby a comparison is intended of the
mutual proportions of different intervals of time, rather than
of the magnitude of any one by itself defined. . . . Thus,
although the day of judgment was removed undoubtedly by an
interval of many ages from the age of the apostles, yet it might
in their day be said to be at hand, if its distance from them was
but a small part of its original distance from the Creator of the
world There is, again, another use of the words soon
and late, whereby any one portion of time, taken singly, is
understood to be compared, not with any other, but with the
number of events that are to come to pass in it in natural con-
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THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT. 401
sequence and succession. If the events are few in proportion
to the time, the succession must be slow, and the time may be
called long. If they are many, the succession must be quick,
and the time may be called sbort, in respect to the number of
events, whatever may be the absolute extent of it In this last
sense, the expressions denoting speediness of event are applied
by the sacred writers to our Lord's coming. ... In the inter-
val between our Lord's ascension and his coming again to
judgment, the world was to be gradually prepared and ripened
for its end. . . . And when the apostles speaik of that ev^it as
at hand, which is to close this great scheme of providence — a
scheme in its parts so extensive and so various— they mean to
intimate how busily the great work is going on, and with what
confidence, from what they saw accomplished in their own
days, the first christians might expect in due time the promised
consummation And thus I have shown that our Lord's
coming, whenever it is mentioned by the apostles in their epis-
tles as a motive to a holy Hfe, is always to be taken literally
for his personal comii^^ at the last day." (See Dis. pp. 8-10.)
9. Let it be further borne in mind that the great scheme of
redemption or salvation — which in the abstract mean the same
thing — is ONE, of which redemption or salvation through the
coming of Christ as Jesus — that is, Jehovah the Saviour — to
save the lost, is the beginning, middle, and the end. God gave
Christ and Christ gave himself in the covenant of grace to be
the Saviour of the world. As such, Christ was promised and
prefigured, until, by the incarnation, he finished the work of
atonement and ascended to heaven to perfect personal salvatic»i
in every believer, and will come the second time for the full
and final salvation of all his completed Church. This second
coming is, therefore, the next event to all Kving, so that no
other coming or dispensation can intervene or obstruct our
view in looking for it. 10. This leads to the remark that in
God's view — ^to whom there is no past, present, or future, but
one eternal now — the second coming of Christ stands in imme-
diate and inseparable relation to his first. 11. In like manner
to the enwrapt vision of the prophets, tfiis entire scheme
appeared before them in its unity and continuity, so that their
spiritually enlightened eye looked at once from its beginning in
grace to its consummation in glory. 12. Such also is the aspect
in which this scheme of redemption presents itself to the eye
of enlightened faith, hope, and expectant, jubilant anticipation,
and longing desire. 13. And let it not be forgotten by any that
jO—Vol. IX.
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402 THE SCRIPTURAL DOCTRINE OF THE SECOND ADVENT.
this Lord and Saviour, for whose glorious appearing we now
joyfully look, though now we see him not bodily — as he him-
self forewarned us, and as the apostle Paul rejoicingly declares,
it was "needful" and "better" for us, and alone consistent with
his necessary presence and mediation, that we should not — ^yct
believing in and realizing his assured, actual, and spiritual pres-
ence with us, both personally, in his ubiquitous manifestation,
and by his Spirit, we rejoice in him with a joy unspeakable and
full of his anticipated glory. This faith and hope constitute
the very essence of our Saviour's farewell comforting discourse
with his disciples, and, through them, with his people always,
in which he now says, as it were, "I have now finished the work
of salvation so far as it can be done upon earth, and now,
therefore, I go to my Father's house in heaven, there to con-
tinue and perfect it by my mediatorial and intercessory work,
so that ye shall see me no more in the flesh, until I appear the
second time unto all that look for me, to consummate the great
work of salvation in your heavenly and everlasting glory.
Nevertheless, I shall be always with you to the end of the
world, in my spiritual presence and by my Holy Spirit to
inspire your hearts, indite your prayers, exalt your praises, fill
you with peace and joy in believing, and with all the fulness of
the blessings of the gospel of Christ." O, that christians would
mediate more on the priestly office and intercession of our
exalted Lord and Saviour, in his glorious character of High
Priest of our profession, so as to be more identified with him,
in all our reflections and in all our reading and meditations, and
especially in our prayers, whether in the closet, in the family,
or in the house of God ; so that, on these solemn and interesting
occasions, filled with all the fulness of his gracious presence,
we might be able to approach the throne of grace, not only
with more pious confidence and boldness, but with more fer-
vent, tender, and aflFectionate sympathy and confidence. 14.
Finally, let us triumphantly say that our divine Lord — our life,
our love, besides whom there is none in heaven and none upon
earth that we desire — comes virtually with that glorious grace
with which he shall appear the second time unto salvation, to
every believer at the hour of his departure. The unmistakable
promise, so miserably perverted by the fictitious and unwar-
ranted expectation of a mere Jewish, earthly, typical, and pre-
paratory kingdom here upon the earth, has been hitherto, is
now, and shall be fulfilled, in all its comforting and happy
experience to every true believing heart. "I am with you to
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THE SCRIPTURAI, DOCTRINE OF THE SECOND ADVENT. 403
the end — this day shall thou be with me in Paradise — I will
guide thee by my counsel and afterwards receive thee into
glory — I have prepared a place for you, and at the hour of
death I will open for you the kingdom of heaven, and will
receive you unto myself, that where I am, there ye may be also.
And when thou passest through the valley of the shadow of
death, thou shalt fear no evil, for I am with thee, and my rod
and staff they comfort thee. To depart is to be with Christ."
(See James v. 7, 8; Heb. ix. 24, 26-28; x. 36, 37; Rev. ii. and
iii. ; 2 Cor. v. 8-10 ; Acts vii. 56-60 ; Luke xvi. 22, 23 ; Ps. xxiii.
46.) And as it regards the unhappy, miserable, infatuated,
and ever to be lamented man, who dies in his sins, impardoned
and unrenewed, let it be solemnly remembered, that Christ will
in the hour of death virtually come to him as the great and
terrible judge — "Behold, the judge standeth at the door —
behold, I come quickly — ^and the door was shut — ^and he stood
speechless — for after death is the judgment, when we must all
stand before the judgment-seat of Christ to receive according
to our deeds done in the body, whether they be good or evil."
And so short will the time intervening between the sinner's
death and the sinner's final actual judgment and destruction
appear, that when that last day, the day of wrath, shall come,
as Luther says, "Every one will say, 'Lo, I have but just now
died.' " O yes, it will be as the interval between conviction
and sentence and execution to the guilty culprit, — ^while to the
righteous it will be like the seven years of Jacob's loving and
hopeful toil for Rachel. "Father, I will that they also whom
thou hast given me, be with me where I am, that they may
behold my glory which thou hast given me."
Note. — Since closing the article, we haye met with a beautiful confir-
mation of the closing point, in Stier's Words of Jesus, vol. ix. pages 447-8,
on the Epistle of James, ▼. 7-0: "St. James could in his day predict the
coming of the Lord as at Hand, and his word was soon confirmed. But
after this first typical coming of the Lord to judgment upon Israel, the
faithful always regarded the resenred and proper day of judgment and
redemption, the last coming of their Lord, as near. When he shall come
the second time. (See page 448.) . . . It is the will of God that there
should be a reality in the continual presentation of the coming of the Lord
as near. Every generation should wait for his day, for to every generation
and to every mortal, the Lord already comes in death. . . • Because,
for wise reasons, the interval between death and the last day is concealed
from U8> and the day of our death is dark. The Scripture sets before us
instead, the day of Christ's revelation as the bright goal of our expecta-
tions, and believers are generally, in the New Testament, (since the Lord's
Parables,) those who wait for the Lord."
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On the Fellowship and Communion
of Believers with the Father,
Son and Holy Ghost
BY THB
Rev. Thomas Smyth, D. D.
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ON THE FELLOWSHIP AND COMMUN-
ION OF BELIEVERS.
In this discussion we have assumed that the Scriptures are
the inspired word of God. By this we understand that the
Scriptures were so far forth the words of "Holy men of God
who spake as they were moved by the Holy Ghost" as to con-
vey with infallible accuracy what God would have us to know
concerning Him, ourselves and everlasting things. This is the
essential truth included under the terms verbal or plenary
inspiration — the doctrine in regard to Scripture which was
universal amongst the Jews — ^and general amongst the primi-
tive christians and early fathers^ and of the church generally.
From this doctrine it follows that the Scriptures being "writ-
ten for our instruction, reproof^ correction and wisdom unto
salvation," its statements, and especially in reference to God,
will be given forth carefully, deliberately, with a foreknowl-
edge of and adaptation to all future time adapted to the com-
prehension and use of mankind generally, to be understood
therefore according to the meaning which these words and
phrases usually bear — and when so understood to be the final
and authoritative standard of what is to be believed and
obeyed.
It will also follow from this view of Scripture that it will
be found consistent in all its statements and that any system
of Doctrine which does not harmonize all the teaching of Scrip-
ture, however apparently contradictory, but requires the sup-
pression or perversion of its contents cannot be Scripture.
It IS on these principles the doctrine of the Trinity is received
as the simple expression of the unsophisticated teaching of
Holy Scripture without any attempt being made to lessen or
to explain its mysterj-. "How can this be," asks the objector
now just as he did in the time of Athanasius, "according to*
custom," says that Father; "as if that could not be, which they
cannot understand." This doctrine is without controversy a
mystery, "the mystery of the gospel ;" — t"the mystery of God,
and of the Father, and of Christ : or, of God even the Father,
tSec Hag^bach's Hist, of Doctr., S 32, vol. 1, p. 74.
♦Calamy, p. 374.
tDo., p. 102.
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408 FELLOWSHIP AND COMMUNION OF BELIEVERS.
and of Christ His Son. So that God's being a Father, and
having Christ for His Son ; the mutual relation which there is
in this respect between the Two ; the Foundation of this Rela-
tion, the purposes thereby served, and the several parts of the
economy of our Redemption which depends upon it, have so
much of a mystery in them, notwithstanding all that is revealed
concerning them, that we must not pretend to be free of diffi-
culty about them, or able fully to accoimt for them."
But this doctrine is not a mere barren, speculative mystery.
In it ***are hid all the Treasures of Wisdom and Knowledge,"
and to understand it is to have become possessed off **the
riches of a full assurance of understanding of the mystery of
the gospel."
As the Bible was only "given for our instruction," and all its
"truth is in order to goodness," this doctrine was revealed not
as an abstract or transcendental dogma but on account of its
relation to our practical belief and duty. It makes no pre-
tension to speculative significance, but is imparted only so far
as it bears upon the economy of the divine nature in its rela-
tions to our world, our race and our sinful and ruined condi-
tion.
As affecting the object of our faith — ^the nature of divine
worship — the ground of faith and hope for pardon, purifica-
tion, acceptance, confidence and peace towards God — this
doctrine is the foundation of all religion, of all faith and of all
hope for salvation and eternal life. The source as well as
every blessing of the gospel is derived from the trinity in the
Godheatl.
The foundation of the scheme of salvation is his equally in
the nature of man and in the nature of that God of whose
moral government man is a subject, man is conscious of intel-
ligence,— of capacities to know the true, to choose the right,
to approve and enjoy the good, — of acting freely, voluntarily,
—of passing unavoidable judgment upon himself and his own
free acts — and of a desire to obtain happiness and escape mis-
ery. In the exercise of these faculties every man is now con-
scious of evil in his disposition, thoughts, feelings and actions.
He passes a similar judgment upon every one of his fellow
men, spiritual religion; and the love and service of God are
distasteful to him. He prefers the material to the immaterial,
the carnal to the spiritual, the present to the future, the specu-
♦Calamy, p. 108.
tDo., p. 102.
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F£Ij:X)WSHIP AND COMMUNION OF BELIEVERS. 409
lative to the practical, the sentimental to the divine, the honor
that cometh from man to the honor that cometh from God.
This character of man must arise from his own inward and
spontaneous predisposition to choose and to do what is evil
Such is man's present character and condition. But such was
not man's original condition. God made man upright. He
enjoyed the blessing of God. He was holy, harmless and unde-
filed. Peace reigned in his own heart and the peace of God
which passeth all understanding was shed abroad abtmdantly
upon him. The same triune God who brought him into exist-
ence saying, "let us make man," now irradiated him with some
beams of their incomprehensible light and joy and social society
which the Father, Son and Holy Ghost had from all eternity
enjoyed among themselves in the unity of the Godhead. The
Father revealed to him his infinite love, complacency and
delight. The Son as Jehovah visible and preincamate, accom-
panied, talked, and conununed with him, and the ever blessed
spirit moved upon the heaving sea of his unquiet heart saying
"peace be still."
But man disobeyed his merciful God and Saviour and
grieved the Holy Spirit. He continued not in honor but made
shipwreck of faith and fell into the condemnation of the Devil.
The way of the tree of life was guarded against his approach.
Arraigned before God, he was adjudged to be guilty, con-
demned and sentenced. The favor of God was changed into a
frown and His smile into angry displeasure. Sin like a vene-
mous disease spread itself over all the powers both of soul and
body and into all the branches of his numerous posterity.
Hence that present character of man, of whose sad and sor-
rowful and sinful condition the Scriptures are so full.
But God so loved the world as not to be willing that they
should perish. Though he spared not the angels, who of their
own accord sinned against Him and then maliciously drew
man into their guilt and condemnation, God shewed favor to
Adam and his posterity. A fresh council of the Triune
Jehovah was held. "And the Lord God, that is God the Elohim,
said, behold the man is become as one of us.'^ (See Gen. 3,
22-24.) Then was commenced the practical manifestation of
that scheme of salvation, the mystery hid for ages, which was
ordained before the foimdations of the world in the councils
of eternity. No wisdom, nor understanding, nor counsel could
prevail against Him, but His own counsel did stand for ever
and the thoughts of his heart throughout all ages. Then hav-
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410 FttLOWSHIP AND COMMUNION OF BELIEVERS.
ing asked who will go for us and the covenant of grace having
been entered into between the Father, Son and Holy Ghost, the
decree was fixed though not declared that apostate men lying
in their own blood polluted should live and that He would
redeem them from the power of the grave and deliver them
from death.
♦"This grace was the wisdom of God in a mystery, the hid-
den wisdom which God had fore determined before the world,
unto our glory ; but it was hid from the eyes of all the living,
and hid from the fowls of the heaven. None of the princes of
this world knew it. No eye had seen it, nor ear heard it,
neither came it tmto man's heart. Only God understood the
way thereof, and from the beginning of the world it was kept
secret and hid in Him, and still He hideth it from the wise, and
men of understanding. Neither can natural man perceive it,
until He revealeth it unto them by His Spirit, which Spirit
searcheth all things, even the deep things of God."
The religion of God, that is the religion of the Bible, is
foimded on the doctrine of the Trinity, which we find inter-
woven with every part of the system and becoming more and
more apparent as that system is more and more fully developed.
God's nature involves social relations within itself — ^and thus
implies the necessity of perfect holiness, justice, truth and love
in order to comply with His own ineffable and eternal blessed-
ness. Hence the origin of law, moral obligations, moral gov-
ernment and the immutable sanctions of law, all found in the
very nature of Deity. And hence also as it regards man, as the
law or covenant he had broken was the law of the triune
Jehovah, any plan of deliverance, could be effected only by the
concurrence, co-operation and vindicated glory of the Father,
Son and Holy Ghost, since the obligation to maintain the
honour and vindicate the sanction of the divine law was as
immutable as the divine existence itself. It pleased the Father
therefore of His own grace and incomprehensible love before
the foundation of this world to save a people from their sins
and deliver them from the wrath to come, and thus to recon-
cile all things to Himself — ^both the things in heaven, and the
things on earth by the mediation of the Son and the sanctifica-
tion of the Holy Spirit.
And as this work of redemption could only be accomplished
in a way which does no violence to man's free and active nature
— ^to man's personal accountability and sense of guilt, and to the
♦Ainsworth, p. 36.
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FttLOWSHIP AND CX)MMUNION OF BELIEVERS. 411
relations in which he stands to God's moral government — ^it is
evident that nothing short of divine wisdom could devise, and
divine omniscience, omnipotence and omnipresence execute the
wondrous plan. And here we are brought to the manifest
proof that the salvation revealed in the glorious gospel of the
blessed God could only have originated and been achieved by
the triune persons of the Godhead. It is therefore every where
represented in Scripture, that our redemption was contrived by
the Father, purchased by the Son, and is applied by the Spirit,
through whose assistance, in the name of Christ, we are to
make our approaches to the Father. Hence it appears that
correspondent regards are due to each, which are accordingly
required in many passages of Scripture. John v. 23 ; 1 Cor, v.
16, 22 ; Eph. 4, 30.
♦"The grace then by which the christian is consoled, or the
salvation in which he rejoices, is not derived simply from God
or the Father ; but, first, simply from the Lord, as for example
at the commencement of all the Pauline Epistles and lastly and
thirdly, in a threefold divine manner, and this in such a way,
that in the last case the Spirit is added to the Lord and Father,
or to God and the Lord as for example, 2 Cor. 13, 14."
We are thus led to perceive the wise and merciful purpose of
God in revealing to us this mystery of godliness. The truth of
a divine trinity in Unity, is eminently disclosed to human faith
in order to goodness. It is good every way. To it we owe
our highest conceptions both of the nature and coimsels of God,
both of the law, and the gospel.
By it we attain to a correct knowledge of God Himself .f '*It
is the doctrine of the Trinty alone," says Nitzsch, "that affords
a perfect protection against atheism, polytheism, pantheism, or
dualism. For the absolute distinction between the Divine
essence and the world is more securely and firmly maintained
by those who worship the Trinity, than by those who do not
reverence the same. It is precisely these systems of monothe-
ism, which have, in the highest degree, excluded the doctrine of
the Trinity, and have prided themselves on that very account,
the Jewish and Mahometan for example, that have led, on
account of their barrenness and vacuity, to the grossest panthe-
ism. With the doctrine that the Word, which was God,
♦See also 1 Cor. 12. 4-6 ; 1 Pet. 1, 2 ; 1 Cor. 12, 4-6 ; Eph. 4, 6. Nitzsch's
System of Christian Doctrine, p. 177.
tNetrch., p. 181.
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4113 FEUOWSHIP AND COMMUNION OF BEUEVEXS.
became flesh, there arises, likewise, the same necessity of con-
ceiving God as personally united to man without sin, as there
is a necessity for absolutely distinguishing between the Divine
essence and htmian nature. Faith in everlasting holy love,
which is God, can only be theoretically and practical^ realized
through the cognition of Him who is the perfect and eternal
object of divine self-knowledge and love; that is to say, by
conceiving the love of the Father to the only-begotten Son,
Finally, the full animating nature and commtmication of God,
which includes neither a diminution nor restriction of his
essence, can only be preserved by the trinitarian doctrine of the
Spirit."
♦"The God whom we serve is not merely the God of nature :
He is revealed as acting and decreeing in relation to plans
which extend far beyond the present and visible state of things.
In the revealed threefold personality of the Godhead, we dis-
cover the explanation of many wonderful circumstances that
could never be understood from the simple knowledge of its
essential unity. The designs of God are decrees, proceeding
from the same unchangeable and eternal wisdom; but in the
execution of these decrees a threefold mode of operation is
manifest, which, though in each instance indicating the pres-
ence of Deity, manifests also a difference of personality, that
is, the energy is one, but the perscMis acting are three. It is not
till the personality of God is known and contemplated, that we
see the importance of the doctrine of the Trinity. An imper-
sonal God is a mere abstraction ; but admit His personality, and
the doctrine of the Trinity seems necessarily to follow. We
may account for the characters impressed on the system of
nature when we only recognize as its ruler a national Deity.
But the system of grace requires for its explanation that three-
fold personality so sublimely exhibited in the solemn visions of
the Apocalypse. There we behold the glorified Son clothed in
the attributes of eternity, — and there the Comforter, designated
by the mystic title of perfection, "the Seven Spirits of God ;"
while in the Unity of the one Lord God Almighty, they receive
the homage of the Church and of universal nature."
Without this doctrine we must lapse into Pantheism or into
Tritheism. We must believe in an impersonal God or in three
Gods of equal or unequal divinity, as we have seen Unitarians
♦Pictorial Book of Common Prayer, p. 235. Note.
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FEIXOWSHIP AND COMMUNION OF BELIEVERS. 413
have boldly avowed to be the alleyiative and gloried in as their
faith.*
But it is especially as it bears upon the person and work of
Christ and of the Holy Spirit in man's redemption that the
doctrine of the Trinity appears to have been revealed. It is
ever associated with all that bears upon man's duty, hope and
everlasting happiness.t
It is the embodied manifestation of the infinite, free and
sovereign grace of the divine being. It is the mediimi of
revealing and displaying to us this love. It is manifested by
the Father, Son and Holy Spirit as co-equal and consubstantial
persons distinct and yet united in one blessed essence.
§"The Infinite essence thus declares itself as unity never can
be otherwise distinguished, and as distinction can never be
otherwise united. And in this awful originality of being and
entity there dwells, there inheres, this perfect love."
The purpose of God in this divine love implies engagements
and mutual stipulations. The Father proposes the mediation.
The Son offers himself. The Holy Ghost seals and qualifies
the incarnate Son for his mediatorial work. The Elohim are
the sworn ones. Between them was "the covenant of peace."
With each other was this covenant "confirmed by an oath" that
inmiutable pledge that God cannot lie. There is inauguration
into office and subordination of trust and work. The head of
Christ is God. God is in Christ. Christ is in the Father and
the Father in Him. The Spirit is the Spirit of Christ, but
proceedeth from the Father and the Son. The Father in His
love predestinates those whom he has given to the Son and in
due order calls, justifies and sanctifies them. The Son becomes
incarnate and offers up himself once for all as a sacrifice for
sin and thus becomes the surety prophet, priest and king of his
ransomed ones. The Holy Spirit enlightens, convinces, con-
verts, sanctifies, strengthens, witnesses to our adoption and fills
us with joy unearthly and to the natural heart inconceivable.
How then are we found to admire and to adore "the mystic
three in one?" One inexplicable three. One in simplest imity.
How abundantly should we bless God for the revelation of
this heavenly doctrine — the foundation of all faith, hope and
salvation — ^this glorious manifestation of himself — this mystery
*See the prooU ghren in Dr. Edwards' Pretervative Against Socinianism,
p. 0-12.
tSec PWU, 2.
{Hamilton's Sermons, p. 9.
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414 F£LI/>WSUIP AND COMMUNION OF BELIEVERS.
which no created mind could ever have discovered or even
imagined. Now we can comprehend with all saints the length
and breadth and height and depth of the love of God in Christ
Jesus.
"In perfect consistency with* his justice and holiness, God is
now in Christ the sinner's God, a way has been opened by the
Son by which the sinner may draw near to the Father, and
deliverance is offered by the Spirit's sanctifying work from the
power of sin." "We should, moreover keep our eyes fixed on
the Trinity as the pattern of our happiness and of the union
that shotdd exist among those who profess their faith in this
great doctrine."
O Thou, whom neither time nor space
Can circle in, unseen, unknown;
Nor faith in boldest flight can trace.
Save through thy Spirit and thy Son! —
And Thou, who, from thy high abode,
To us in mortal weakness shown.
Didst ffraft the Manhood into God,
Eternal, Co-eternal Son I —
And Thou, whose unction from on High,
By comfort, light, and love is known t
Who, with the Parent Deity,
Dread Spirit! art for ever One! —
Great First and Last! thy blessing give!
And grant us faith, thy gift alone.
To love and praise Thee while we live.
And do whate'er Thou would'st have done!
From this doctrine as a fountain having its source in the
infinite bosom of the everblessed Godhead believers are per-
mitted to draw evermore living water. We are brought into
living relations with the living God. We enjoy communion
and fellowship with the Father, the Son and the Holy Ghost,
and that with such mutual love, the conjunction and kindly
interchange of giving and receiving that God is said to dwell
in us and we in Him.
The origin of this divine fellowship is the spontaneous and
everlasting love of God the Father. Therefore does he say,
"I have loved thee with an everlasting loye therefore with lov-
ing kindness have I drawn thee." From this well head in the
Divine love, flows out every good and perfect gift to the children
of men. To the eye of infinite compassion we were apostate
and undone. Whilst we were yet in God's foreknowing pres-
ence sinners CJod loved us. When there was no eye to pity
♦Venema, p. 266.
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F£I,M)WSHIP AND COMMUNION OF BELIEVERS. 415
and nQ arm to save in his love and pity he redeemed us and his
divine power gave us all things that pertain to life and godli-
ness. He gave us His only begotten, well beloved Son who
was in the beginning with God and who was God. He gave us
the Holy Spirit the Comforter, the Sanctifier, the perfecter of
his people. He gave us the covenant of promise and with it all
needful grace, mercy and peace to hdp us according to our
need. Oh, yes, while we were enemies Christ in promise died
for us and we were reconciled by the death of His Son and
sealed with the Holy Spirit of promise.
Not sooner had man fallen and sin entered into the world
and death by sin than God manifested his purpose that we
guilty and despairing men might clearly see the fellowship of
the mystery and might be *"able to comprehend with all saints,
what is the breadth, and length, and depth, and height, and to
know the love of God which is in Christ Jesus, which passeth
knowledge, and might be filled with all fulness of God; who
hath given us beauty for ashes, the oil of joy for mourning, the
garment of gladness for the spirit of heaviness."
God therefore revealed his glad tidings of great joy to all
people. He gave to our first parents and through them to all
mankind the promise of a Saviour — the word of life — ^the
pledge of deliverance. The grace of God presented man's
despair, revived his desponding spirit, and melted into peni-
tence the hearts which showed no repentance and asked no
mercy for their misdeeds. Thus the church began in them in
whom sin began. God even then began to sever some from the
rest of the world by the work of his grace, and called them by
His word and spirit to the participation of eternal happiness
through the knowledge of His Son and in the use of every pre-
cious and proper means he was pleased to appoint for the fur-
therance of their salvation.
God the Father therefore as He is the everlasting head of
the everlasting persons in the triune Godhead is also the foun-
tain of spiritual life. When quickened by His Spirit, we are
made partakers of the life of God. We enter upon fellowship
and communion with him. Our life is hid with Christ in God.
We give ourselves unto God as they that are alive from the
dead and present tmto him our bodies, souls and spirits as a
living sacrifice which is our reasonable service. God becomes
in Christ our reconciled God and we the sons and daughters
of the Lord God Almighty.
♦Ainsworth, p. 37.
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416 FEIXOWSHIP AND COMMUNION OF BELIEVERS.
As condadve to the purposes of his grace, in thus oalh'ng,
saving and sanctifying souls the God of our Lord Jesus Christ,
the Father of Glory giveth unto us ***the Spirit of wisdom
and revelation, in the knowledge of Him, whereby the eyes of
our understanding are enlightened, and we know what is the
hope of his calling and what the riches of his glorious inherit*
ance in die saints.''
It is thus that their eyes are opened to see the wonders of his
law and the still more wonderful ways of his grace and good-
ness. God's word is our light. The way of His precepts is
their study. God himself is their instructor. They are all
taught of God. They have an unction from the Holy One
whereby we know all things. They need not that any one else
teach us. This spiritual understanding is as a well spring of
life to them that have it The secret of the Lord is revealed
in His covenant to give them knowledge. The Scriptures are
unveiled. The mystery of God's will is opened. They are
made partakers of God's love. They have a heart to know
God who becomes their God and they His people.
From God the Father also believers receive faith which
enables them to believe in what is invisible to mortal eyes, as
full of glory because such glorious things are spoken of them
by God who cannot lie. This gives substance also to what is
in this world enjoyed only in hope because it is made sure by
the promise of inheritance and the pledge and foretaste of its
coming blessedness imparted in the witness of the Spirit that
we are the children of God and therefore heirs.
Faith takes God's word as infallible security for all it
declares whether as truth, as promise, as precept or as warrant
It finds therefore in all that God has said hidden manna on
which it feeds — ^balm by which all its maladies are healed —
instruction and reproof. Faith leads us to Christ, unites us to
Him, as branches to the vine and members to the head. In
Him we see the justice of God satisfied for our sins— our sins
imputed to Him — and his righteousness imputed to us. We
are found in Him not trusting to any righteousness of our own
but to that righteousness whis was wrought out by Him as God
and offered to the acceptance of our faith by God the Father.
By this faith being justified we have peace with God through
our Lord Jesus Christ and experience the blessedness of the
man unto whom the Lord imputedi a righteousness which is
without works on their part and needetfa none since it is that
*Ainsworth, p. 92.
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FELLOWSHIP AND COMMUNION OF BELIEVERS. 417
of Him who is the Lord our righteousness. Thus it is that
they who were sinners condemned already live by faith. They
walk with God. They converse with Him. His presence is
with them. All through the wilderness His faith is their
strength and stay. It is their breast-plate — their shield — ^the
victory by which they overcome the world, the flesh and the
Devil. By it they walk as pilgrims and strangers and absent
from their Lord and far from their Father's house. By it they
stand in the grace and favor of God, purify their hearts, fight
manfully against all sin and labor earnestly in every good word
and work. By its powers they are kept until their appointed
change comes. And by it they are supported and comforted,
when passing through the dark valley of the shadow of death.
Such and so great is that faith which is not our own, nor
from ourselves, nor of our own creating. It is of the opera-
tion of God. It is the gift of God — the faith of God's elect.
There is another blessing pertaining to life and godliness of
which God the Father is the ultimate source and that is our
sanctification. As the Lord our God is holy so also must we
be holy and so also are all whom he calls and justifies sancti-
fied and made the people of his holiness. They eschew evil.
They do good. The old man is sanctified and the new quick-
ened so that being dead unto sin they are made alive unto holi-
ness. In thus drawing himself, and away from all that is in
the world that is not of the Father, God restrains us by the
principle of fear and allures us by the principle of love. By
the fear of the Lord we depart from evil. By it we are hum-
bled, kept from pride, self-confidence and high-mindedness and
led to walk in reverence before Him. This is the very begin-
ning of wisdom. In this lies our strength and confidence, our
deliverance from all other fear, our watchfulness, circumspec-
tion and prayer. Through this cometh also riches and glory
and life. The fear of the Lord is called the believer's treas-
ure, by it he has communion with God. They experience His
goodness. For the eye of the Lord is upon them that fear Him
and trust in his mercy. He delighteth in them and will fulfill
the desire of their hearts.
But the end of the commandment is love flowing from a pure
heart, a good conscience and faith unfeigned. Love to God
and to our neighbour is therefore the fulfilling of the law.
And it is from God we receive grace to love Him and his law.
He circumcises our heart that we may love Him. It is when
His love is shed abroad in our hearts we love Him who first
S7— Vol. IX.
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418 FELW)WSHIP AND COMMUNION OF BELIEVERS.
loved US and we are enabled to keq) ourselves in the love of
God. For God is love and he that dwelleth in love dwelleth in
God and God in Him.
Having implanted in the believing heart that love which is
the mightiest impulse to all willing and cheerful (Aedience, God
of his abundant mercy enkindles within the soul a living hope
by which it is saved in all its time of danger and distress. This
hope is as an anchor within tiie veil beyond the reach of windy
storm or tempest. Thither our forerunner has entered who
is able to save to the uttermost, and who has this deep hope in
the inheritance which is reserved for us in heaven.
And as faith gives substance to what is yet only promised,
and an assured certainty to what is as yet invisible, and hope
ever reacheth forth unto the things that are before looking not
at the things which are seen and temporal, so patience quieteth
all present discontent. We possess our souls in patience. We
do not make haste, are not over anxious. We know that he
who shall come, will come — that he is faithful who has prom-
ised and cannot deny himself. Though he tarry therefore and
we are troubled on every side yet me wait. We are growing
in hope because the Father hath loved us and hath given us
everlasting consolation. Yea, He who is the God of hope fills
us with all joy and peace in believing in hope through the
power of the Holy Ghost.
Thus it is by the grace of God in which we are permitted
to participate and have fellowship, we are enabled by faith to
believe all things — ^by love to cleave to Him — ^by obedience in all
things — and by hope to realize the fulfillment of all things, and
thus does God seal us unto the day of redemption. Having
effectually called, justified and sanctified us by his unspeakable
grace He gives us assurance that we shall never be forsaken by
Him. The seed implanted in our souls is immortal and can
never die. It remaineth in us and endureth for ever. Christ
also our advocate makes intercession for us that our faith fail
not — ogives us repentance and godly sorrow. We are thus
renewed by repentance early, renewed by faith and kept by the
power of God unto salvation.
The reality and blessedness of this communion with the
Father is set forth in Scripture by many sweet and precious
similitudes by which God would have us solace, strengthen and
encourage our hearts. It is walking with God. It is dwelling
with Him. He that is joined to the Lord is one Spirit. It is
following Him. It is being ever near and present with God
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FELLOWSHIP AND COMMUNION OF BELIEVERS. 419
and having Grod with us as He was with Joseph in Egypt, with
Enoch, with Noah, with Daniel in the Lion's Den. It is to
have God as our rock of defence, our Sun and shield, our
strong tower to which we may continually resort and find God
a very present help in every time of need.
The way by which this communion with God is maintained
is prayer in which we converse with Him, pour out our com-
plaints as children into the bosom of a father and receive from
Him grace and mercy according to our need. To this aflFection-
ate and confiding intercourse God calls us by His many com-
mands and frequent instructions, and His gracious assurances —
and by the inward monitions of the Holy Spirit helping our
infirmities and pleading in us with groanings which cannot be
uttered.
♦"The fruits that come unto us by this holy exercise are
more than can be told ; there being infinite occasions, from day
to day, of making request to the Lord, and filling our mouths
with new songs of praise for our salvation."
In these and many such ways are believers made partakers
of the divine, changed into the divine image from glory to
glory, and have the spirit of adoption shed abroad in their
hearts by which they cry Abba Father.
But the believer has also communion with our Lord Jesus
Christ who as God manifested in flesh is the only Mediator
between the Father and us. He is the way, the truth and the
life, so that no man cometh to the Father but by Him. By
God we are therefore called unto the communion of His Son
Jesus Christ our Lord, who is made unto us wisdom and
righteousness and sanctification and redemption. From the
bosom of the Father, Christ came forth as our prophet to
reveal unto us all God's will, all truth necessary to be believed
and all precept essential to be obeyed. This He does by those
Scriptures which He caused to be written for our instruction,
by the ministry which He instituted, by the sacraments which
He ordained, by the command, grace, and divine power with
which He accompanied them, making even the dead to hear his
voice and live.
As our priest Christ offered up a sacrifice to make reconcilia-
tion for our sins. He makes intercession as our advocate with
the Father. And by His mighty power He worketh in our
hearts, making us priests unto God and blessing us with all
spiritual blessings in Him. In all these respects we are made
*Ain8wortb, p. 117.
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420 FELLOWSHIP AND COMMUNION OF BELIEVERS.
partakers of His grace. He reconciles us unto God by His
death, having obtained eternal redemption for us. He having
entered into the heavens to appear in the sight of God for us,
still makes request for us to God and presents us holy and justi-
fied clothed in His apostles' righteousness. And as in Him
dwelleth all the fulness of the Godhead, He is exalted to be
a Prince and a Saviour to give repentance and remission of
sins. He communicates all things pertaining to life and godli-
ness. These He merited by sacrifice, obtains by intercession
and imparts by His own sovereign and divine gift.
Applying Christ as thus set forth to us in the Scriptures to
ourselves by faith. His sufferings, death and burial, His obedi-
ence and righteousness, His resurrection and glorious victory
over sin, Satan, death and hell are ours so that we by the blood
of Jesus are made priests unto God, an holy priesthood to offer
up spiritual sacrifice acceptable unto God by Jesus Christ.
Through Him we are emboldened to enter through the veil
unto the holy place by the new and living way which He hath
consecrated for us. Yea, boldly may we go unto the throne of
grace that we may receive mercy and find grace to help in time
of need. There we are permitted to present unto His Father
and ours, the one offering of His sacrifice upon the cross that
by His stripes we may be healed, that by His death we may be
restored to life, that by His body we may be sanctified, that
upon the head of this Lamb of God, who taketh away the sins
of the world, we may lay the burden of our iniquities, and that
by His curse we may be made the heirs of blessing and of all
the riches of God's grace. Thus also we offer up unto God as
our reasonable service our bodies, souls and spirits as a living
sacrifice. This honor, which Christ confers by His word and
Spirit, hath all the saints. They are incorporated into Him,
have communion with Him in all the means of His grace. Look-
ing by the eye of faith through these visible, earthly elements,
seeing and feeding upon Christ, having our life by Him, dwell-
ing in Him, and He in us united, we shall be raised up at the
last day unto life eternal, then to be presented in blessedness
before God His Father.
But there is still another aspect in which we participate in
the rich grace of Christ our Saviour. For not only as our
Prophet does He shew us our sin and wretchedness, and our
righteousness and happiness, and not only as our Priest and
Sacrifice does He impart to us the gift of sanctity and of near-
ness unto God, but as our King He upholds, He upholds and
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FELLOWSHIP AND COMMUNION OF BELIEVERS. 421
preserves us in this holy and happy estate against all His and
our enemies by that mighty power and sovereignty whereby He
is able to subdue all things unto himself. In this aspect of His
divine and mediatorial character Christ is called the Messiah,
the Governor, the Captain, the Ruler, Michael the great Prince,
Potentate, the Mighty One, the King of Kings, Lord of Lords,
the head over all things to his church, unto whom is given all
power in heaven and in earth and everlasting communion, and
honor, and a kingdom is within us, upheld by the sceptre of His
word, by the almighty working of the Spirit For His people
Christ overcame the world, the flesh and the Devil, and is now
able to preserve the souls of his saints and to save to the
uttermost, being able to keep that which is committed unto
Him against the day of judgment.
And as Christ confers upon His people the honor and privi-
lege of becoming themselves priests unto God, so does He make
them kings to reign with Him upon the earth, that, as He sitteth
and ruleth upon His throne so they, being made kings and priests
unto God, may have power given to them to subdue their own
sins and corruptions, to keep themselves unspotted from the
world, obtain victory over it, are freed from its bondage and
servitude and enjoy the glorious liberty of the children of God,
Nor is this all. Through our Lord Jesus Christ they resist the
devil, overcome him by the blood of the lamb, and the word of
their testimony. Being begotten of God they keep themselves
so that that wicked one fleeth from them and toucheth them
not. And thus having reiglied with Christ on earth, by faith in
Him and strength imparted by Him, they shall hereafter judge
the world and even the tngels and shall reign with Him in
glory f orevermore.
Thus does Christ give strength and power to his people, yea,
even to the faint and feeble. He is the head and they the
members of His body receiving from Him life, motion, activity
and all good things. He is the vine and they the branches
living upon his sap and fatness. He is the husband and they
joined to the Lord and one spirit with Him, married to him
by faith, cherished and nourished by Him, are members of His
body, His flesh and His bones.
♦"Whatever righteousness and holiness was in Christ mani-
fested in the flesh, either by nature or by action, the same is
made ours by grace and imputation. On the contrary, what-
soever sin and unrighteousness is in us by nature or action, the
♦Ainaworth, p. 136.
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422 FELWWSHIP AND COMMUNION OF BELIEVERS.
same is made his by imputation, and by Him is healed and taken
away; so that it cannot be we now should perish, if we hold
fast our faith and confidence of rejoicing to the end. What-
soever troubles, sorrows, or temptations, sins only excepted, do
befall us in this life, the like have befallen Him; were by Him
overcome ; and shall from us, as already they are from Him, be
done away. Finally, whatsoever freedom and liberty Christ,
as man, in ordinary estate, had on earth conversing among
men, the like hath He given, daily giveth, and confirmeth unto
christians."
So much for the conmiunion and fellowship which believers
enjoy specially with the Son of God, our incarnate and yet
our living and divine Redeemer. But there is also a commu-
nion and fellowship which is enjoyed with the Holy Ghost and
many graces and comforts.
In His distinctive character and office the Holy Spirit is the
Comforter in adversity whom the Father and Christ has given
to believers to abide with them forever, to cheer them in the
absence of their Lord ; that they might not be left as orphans
destitute of immediate help and comfort amid all their trials.
We see how great this strength and comfort was when
bestowed to the apostles in emboldening their fainting and
faltering hearts, in leading them into all truth, embuing them
with power from on high and making them mighty to the pull-
ing down of the strong holds of sin and Satan.
But not unto them only, nor unto primitive believers only,
but unto all saints is this grace given. All are sealed with the
same spirit of promise and furnished by Him with gifts and
graces as seemeth to Him good. As in the beginning He per-
fected the work of creation and garnished the heavens so does
He still as the finger or power of God create all creatures and
renew the face of the earth. From Him come down also upon
the children of men all those gifts, graces and endowments
whether of body or of mind by which as of old they are made
to minister to God's purposes in the affairs of men. By Him
too God bears inward testimony unto all men striving with
them- and convincing the world of sin. We are thus admon-
ished that in all ages men have struggled against these inward
motives of the divine spirit, have provoked, grieved and
tempted Him, have fallen away after receiving gifts whereby
they have done many great works and yet finally perished.
But it is especially in all that pertains to life and godliness that
we are to consider the fellowship of the Holy Ghost, seeing that
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FELLOWSHIP AND COMMUNION OF BELIEVERS. 423
it is by Him God worketh in us to will and to do of His good
pleasure. To them the Holy Spirit is the source of spiritual
life, help, comfort, sanctification and assurance of life eternal.
By His power invisibly but eflFectually applied to their hearts
they are bom again. By Him is the immortal seed of divine
truth quickened in their souls received and believed. By the
Holy Ghost dwelling in them is that word retained, kept and
obeyed. By Him are they confirmed, comforted, emboldened
and assisted in all their spiritual warfare. By Him are their
affections subdued and sanctified and their souls conformed to
the image of God.
*For whereas, aforetime some of them were fornicators,
idolaters, thieves, covetous, extortioners, or given to other like
vices; they are washed, they are sanctified, they are justified in
the name of the Lord Jesus, and by the Spirit of God. And
whereas, while they were fleshly, having not the Spirit, they
walked after the flesh, and favoured the things thereof, and
could not please God, but were subject unto death ; now. He
that raised up Christ from the dead, doth also quicken their
mortal bodies, because His Spirit dwelleth in them ; and so is
fulfilled that which, in figure, God said of old unto Israel : "Ye
shall know that I am the Lord, when I have opened your
graves, my people, and brought you up out of your sepul-
chres, and shall put my Spirit in you, and ye shall live." Thus
then, living in the Spirit, they do also walk in the Spirit, and
by it do mortify the deeds of the body, not fulfilling the lusts
of the flesh, which they have crucified, but bringing forth the
fruits of the spirit, which are love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance.
t"The love of God is shed abroad in their hearts, by the
Holy Ghost, which is given unto them; and by Him are they
sealed unto the day of redemption; the same Spirit beareth
witness with their spirits, that they are the sons of God; and
hereby they know that they dwell in God, and He in them,
because He hath given them of His Spirit, which is as a pledge,
or earnest in their hearts, where by they do not only behold the
glory of the Lord with open face, but are changed unto the
same image from glory to glory, as by the Spirit of the Lord."
Among the other benefits communicated by the Spirit is the
help He imparts to the infirmities of believers in prayer, for as
*Ainsworth, p. 144, 145.
tAinsworth, p. 145.
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424 FELLOWSHIP AND COMMUNION OF BELIEVERS.
they t"know not what to pray for as they ought, the Spirit
itsdf maketh intercession for them, with sighs and groans
which cannot be expressed ; and the request which He maketh is
according to the will of God, who searcheth the hearts, and
knoweth what the meaning of the Spirit is."
But time would fail to point the infinite, innumerable and
incomprehensible way in which the Holy Spirit communicates
help and hope, assistance and comfort to believers according to
their need.
^"Through the power of the Holy Ghost they abound in
hope. By the comfort of the Holy Ghost, they and the
churches of them are multiplied ; and by Him whatsoever good
thing is done among God's people, is not by an army, not by
strength, but by the Spirit of the Lord of Hosts, without which
no man can say that Jesus is the Lord.
"Thus are the saints of God advanced to honour and dignity
above all people on the earth, being themselves the temple of
God, and having His Spirit dwelling in them ; enjoying a most
holy and happy communion with the Father, and with His Son
Jesus Christ, and with the Holy Ghost ; the grace, and peace,
and comfort whereof passeth all understanding; and can no
way be sufficiently expressed by the tongue or pen of man."
tAinsworth, p. 146.
iAinsworth, p. 148.
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The Spirit's Influences Vindicated
From Objections by Their
Analogy to the Wind
BY THE
Rev. Thomas Smyth, D. D.
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THE SPIRIT'S INFLUENCE COMPARED
TO THE WIND.
The Analogy of Regeneration and the Spirit's Influ-
ences TO THE Wind.
*'The wind bloweth where it listeih, and thou canst not tell
whence it cometh nor whither it goeth; so is every one that is
born of the Spirit/'— ]ouiJ 3, 8.
What is the real nature of that subject to which our Lord
here refers we are not left to question or to doubt. This is
clear from the whole scope and bearing of the passage. Nico-
demus was himself a ruler and instructor among the Jews, a
member of the church, a man of wealth and influence, and high
enrolled among the most worthy citizens of the Jewish com-
monwealth. When Christ therefore made known to him the
true nature of the kingdom of God, the qualifications requisite
for admission into it and the fitness necessary both for the
discharge of its duties and the enjoyment of its privileges, and
when He made it an indispensable prerequisite in order to this,
that he, and every man, must be bom again — we may be per-
fectly sure that Nicodemus did not misunderstand him. He
could not think that our Saviour referred to any outward
ordinances of the church for of all these Nicodemus had par-
taken ; — ^nor to any forms, rites and services of religion, for of
all these Nicodemus was punctiliously and religiously observ-
ant;— ^nor to any opus operatum efficacy connected with the
orders and offices of a heaven-ordained ministry, all which
Nicodemus had received; he must therefore have understood
that Christ referred to an inward and spiritual change which
bore the same relation to the soul that life does to the body — a
change eflFected by the direct and immediate agency of the Holy
Spirit and by which a principle of spiritual life, holiness and
new obedience is implanted in the heart. "Marvel not," said
Christ in reiterated earnestness, "that thou, even thou who
art a Master in Israel and thyself an instructor and a guide to
the souls of others, that even thou must thus be bom again or
otherwise be adjudged unfit to be a member of my spiritual
kingdom, and a partaker of eternal life."
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430 THE spirit's influence compared to the wind.
The truth of a new birth, a spiritual renovation, lies at the
very foundation of the christian scheme as a system of doc-
trine, and of the christian character, which it is the great object
of that system to produce. And the fact that many religionists
now-a-days who claim to be par excellence, the church, and
the sanctimonious observers of every punctilio of the rubric
and canon of superstitious and erring fathers, the very fact, I
say, that these tell us that baptism is this regeneration in its
beginning, and that confirmation and the eucharist constitute
its perfection and continuance; and the very fact that others
again tell us, as Nicodemus told Christ, that this whole doctrine
is absurd, enthusiastic and fanatical; all this, I say, only
proves that the Pharisees and the Sadducees, so far as their
principle is concerned, are still standing sects. Like the one
there are still found many prepared to believe every thing, and
like the other many who will believe nothing; the one class
grounding itself upon credulity, the other upon scepticism ; the
one making antiquity and tradition, and the other reason, the
standard of revealed truth and duty. Brethren, let none of
these things move you, for "verily, verily I say unto you, you
must be bom again," not of water, but of that spirit whose
influences are symbolized by the water; and not by becoming
fashionable members of a fashionable church, which may boast
of including many wise men, and many men of taste, sentiment
and philosophy, but by becoming menders of the church of the
living God, into which you can be introduced only by the life-
giving energy of that Almighty Being who first moved upon
the surface of the great deep bringing order out of confusion,
light out of darkness, fertility out of barrenness, and life out
of death.
In the declaration of our Saviour quoted above we have an
analogy drawn from the nature and operation of the wind by
which this high and mysterious doctrine may be made more
plain to our minds. This analogy which is very striking has
ever been observed by reflecting minds, and is thus beautifully
depicted by a recent poet :
Air I and thou Wind I
Which are the unseen similitude of God
The Spirit, His most meet and mightiest sign ;
The earth with all her steadfastness and strength
Sustaining all, and bound about with chains
Of mountains, as if life with mercies, ranging round
With all her sister orbs the whole of heaven,
Is not so like the unlikenable one
As thou. Ocean is less divine than thee;
For although all but limitless, it is yet
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THE spirit's influence COMPARED TO THE WIND. 431
Visible, many a land not visiting.
But thou art Love-like, every where, o'er earth,
O'er ocean triumphing ; and aye, with clouds
That like the Ghost of oceans' billows roll,
Decking or darkening heaven. The sun's light
Floweth and ebbeth daily like the tides;
The moon's doth grow or lessen night by night;
The stirless stars shine forth by fits and hide,
And our companion planets come and go ; —
And all are known, their laws and liberties.
But no man can foreset thy coming, none
Reason against thy going ; diou art free, —
The type impalpable of spirit, thou.
Thunder is but a momentary thing.
Like a world's death-rattle, and is like death ;
And lightning, like the blaze of sin, can blind
Only and slay. But what are all these to thee
In thine all present variousness? Now
So light as not to wake the snowiest down
Upon the dove's breast winning her bright way
Calm and sublime as grace unto the soul
Towards her native grove ; now stem and strong
As ordnance, overturning tree and tower;
Cooling the white brows of the peaks of fire —
Turning the sea's broad furrows like a plough.
Fanning the fruitening plains, breathing the sweets
Of meadows, wandering o'er blinding snows,
And sands like sea-beds, and the streets of cities.
Where men as garnered grain lie heaped together.
Freshening the cheeks, and mingling oft the looks
Of youth and beauty 'neath star-speaking eve;
Swelling the pride of canvas, or, in wrath
Scattering the fleets of nations, like dead leaves;
In all the same overmastering, sightless force
Bowing the highest things of earth to earth,
And lifting up the dust unto the stars ;
Fate — like confounding reason, and like God's
Spirit conferring life upon the world, —
Midst all corruption incorruptible.
Some would reject the doctrine of regeneration altogether
because it implies a fact beyond the cognizance of our senses
and the full comprehension of our reason. They cannot take
knowledge of this alleged change by the help of any microscope
or telescope, nor by the assistance of their eyes, their ears, their
taste or their touch. It is a thing beyond their own experience,
and as it regards others it is a thing within their own bosom
and invisible to every mortal eye. Its external manifestations
are also dubious since it may exist to a great extent without
them while its internal workings are known only to the heart
of its recipient and are often hypocritcally assumed and belied.
How then such objectors triumphantly ask, can these thing be?
For modes of faith let fools and zealots fight —
He can't be wrong whose life is in the right.
But may not such self-applauding philisophers who think
that they are the men and that wisdom dwells with them, find
an answer to all their cavils in the phenomena of the external
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432 THE spirit's influence compaked to the wind.
world? For do not they themselves believe in innumerable
things of the nature and manner of whose existence they know
nothing, merely because evidence requires them to admit the
fact of their existence, and in resolving whose phenomena they
have to steer amid the most conflicting and contradictory
appearances ? And do not these men receive all in which they
do believe whether it regards science, art, history, politics, or
commerce, all that lies beyond the measure of their own limited
and partial experience, on the authority of others by whom
their truth and certainty is attested? And yet while thus
admitting the testimony of men which is so fallible and weak
do they not reject the testimony of God which is infallible and
unmistakeable?
Does not philosophy also teach us that there are two ways
by which we may ascertain the nature and existence of any
object or phenomenon? First, we may do this by the consider-
ation of its cause. A man may be fully assured of the exist-
ence of any thing without knowing how it came to be what it is.
For the cause of a thing is a very satisfactory way of coming
to the distinct knowedge of its existence and nature. This
indeed would of itself, when it is traced to the will of an intel-
ligent being, lead us to anticipate beforehand the qualities of
any effect from the known properties or intentions of the
author. And when, therefore, the Holy Spirit is held forth
as the author of a given change in the heart of man, and it is
asserted that without it we cannot enjoy spiritual life, here or
eternally, are we to deny the possibility of such a change
because it does not come within the range of our observation
and experiment when the Holy Spirit, who is the cause of it,
is Himself inaccessible and infinitely beyond our finite compre-
hension ? Are there not many things also in heaven, earth and
hell not dreamt of in our philosophy ? Are there no changes
or effects but such as are visible, material, and to be reached by
the scalpel or the chemic art? Is there, then, no God who is a
Spirit unseen, invisible, incomprehensible, and unfelt? And
can He not work spiritual changes when, where, and how He
will ? Who knoweth the spirit of a man what it is, whence it
cometh, where it dwelleth, and how it worketh ? What is life
if thou canst tell, or death if thou canst fathom its mysteries?
Surely if there is an Almighty Spirit who worketii in the
hearts of men, the change thus wrought must be, like Himself,
spiritual and invisible. It cannot be outward. It cannot be
ritual. It cannot therefore be either moral conduct, nor
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THE spirit's influence COMPARED TO THE WIND. 433
Pharisaic formalism, but a new creature, a spiritual mind,
which imparts life and peace. To know consequently the
allied cause of this great change of regeneration is to know its
certainty as a fact; its nature as a result; its necessity as a
qualification ; and its importance as a prerequisite to salvation.
But we may also ascertain the nature and reality of a phe-
nomenon from the effects, properties and other characteristics
by which it is distinguished from all others as well as from its
cause. We are very certain that what hath no being at all can
have no properties at all since this would be to argue that there
may be effects where there is no cause, and properties when
there is no essence in which these properties inhere. When-
ever, therefore, we can trace the working, power, or manifesta-
tions of any thing, there we have demonstrative certainty that
it exists and that too, however it may be in its own nature
inscrutable, or in its present condition obscured and concealed.
If then there are certain signs, evidences, and manifestations
by which this spiritual change is revealed to its possessor or to
others, or to both conjointly; then wherever these marks are
found there we have clear, philosophical, inductive and most
irrefragable evidence that the change has been effected and now
exists. This conviction would be forced upon us although the
change itself were invisible, and although in its first beginning
and essential working it were utterly beyond the cognizance of
ourselves or others. But that there are such marks of this
spiritual and saving change Scripture assures us and in many
places largely and distinctly enumerates them. And though in
their material form or mere outward act these manifestations
are in many cases similar to other actions, yet even then they
are essentially different from them in their motive, spirit and
end. But in many other respects the regenerate principle, that
is the faith of the gospel, worketh in a manner entirely differ-
ent from the principles and spirit of the world, both in the
motive and the manner of its action. The works of the flesh
and the works of the spirit are manifest and most clearly dis-
tinct, and however counterfeited and feigned, may be seen and
read of all men who will test them by the sure word of God.
And hence as the wind exists and is known to exist though it
bloweth where it listeth and we know not what it is, whence it
cometh or where it goeth, so is every one bom of the spirit who
brings forth fruits worthy of that change, however we may be
ignorant when and how the change was wrought within him
or what is its real nature.
28— Vol. IX.
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434 THE spirit's influence compared to the wind.
On both these grounds, therefore, we may be assured of the
certainty and truth of regeneration as an actual change even
while as a phenomenon it lies beyond the cognizance of our
senses and the comprehension of our reason.
But some again would reject this doctrine of regeneration,
because the change it indicates is not within the range of
human agency, but implies and requires the operation of a
divine power. Such men act and reason upon the supposition
that man is perfect and complete in himself and that he is left
to be the entire arbitor and fashioner of his own character and
habits. That is, they exclude the immediate and direct inter-
ference of the Almighty from His moral government over His
rational and spiritual creatures. They walk altogether by
sight, and while credulous to overflowing on every subject
beside, imagine they exhibit a lofty and philosophic exaltation
in believing nothing in the wide domain of spiritual matters
which they cannot perceive by the rush light of their own puny
reason. But here again do we not learn a lesson from nature
in the mystery of her processes, in the unveiled secrecy of her
hidden springs, and in the constant and evident working out of
effects while the cause in invisible and undiscoverable, as for
instance where the principle of life holds in subjection the
omnipotent laws of chemical affinities and preserves the atoms
of our organized system in operation and health while an inces-
sant effort is made to reduce them under the dominion of those
destructive chemical laws by which they must be at least dis-
sipated into their primitive dements. Here then we are forced
to conclude that a cause called life exists, but of whose nature
we know absolutely nothing, merely because such a principle is
necessary to account for the phenomena which we constantly
behold. And so are we every where brought to a pause in our
investigations of nature, and forced to seek for a solution of its
phenomena by referring them to the wise and powerful provi-
dence of that great being who is wonderful in counsel and
mighty in his operations.
The winds blow, — but who can tell whence they came or
whither they go, or why they arise ? Why does the North wind
come forth with its icy breath to cover the land with frost and
snow, and why again does the South wind breathe its balmy
influence? Wio can tell? or who give a better answer than
that it is even so because so it has pleased Him of whom the
winds are ministers and whom the winds and the waves obey?
And if, therefore, all efforts are to be traced up to God as their
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THE spirit's influence COMPARED TO THE WIND. 435
only ultimate and efficient cause, must it not be so also in refer-
ence to all who are bom of the Spirit? That which is born of
the flesh is and can be only flesh and that only is and can be
spirit which is born of the Spirit. They who are christians
indeed are bom, that is, become such not by the will of man,
nor by the will of the flesh, nor by any force of man's reason-
ing, eloquence or wisdom, but by the mighty power and working
of God through the iiKorruptible word of His grace. Let us
not then tmst in the preaching or the agency of man, or in the
power of our own self-determination for this regeneration.
Let us not thus limit, set aside or deny the Holy One. The
most expert seaman is only able from continual observation to
read the signs of the heavens, and from them to gather the
immediate course and force of the winds; and yet how often
is even he baffled and overtaken by the sudden gale, or led to
look wistfully to every quarter of the heavens, not knowing
which shall send out the favouring breeze. And even so must
we wait upon God, in the diligent use of all appointed means
not knowing which shall prosper, this or that ; or when it shall
please Him to grant His blessing, in the moming or the even-
ing. And he therefore only is the wise and successful
voyager to etemal life who waits upon God, supplicating the
promised influence of His almighty Spirit to work in Him to
will and to do of His good pleasure, and having begun a good
work in him to carry it on even unto perfection.
Regeneration, therefore, is no more unreasonable than any
other effect whose cause is invisible because the ultimate
author, will and intelligence by which it is produced is invisible.
Second Discourse.
Another objection to the doctrine of spiritual regeneration is
that it represents God as partial to some and unjust to others.
All, it is said, have an equal claim to this change if it is neces-
sary, and to this gift if it is a blessing. Thus would man be
more just than his maker and more merciful than Him whose
tender mercies are over all his works. Thus would man chal-
lenge God's right to act as sovereign ; to have mercy on whom
He will have mercy and to leave whom He will to the hardening
influence of their obstinate and self-willed impenitence. And
thus confronting the high and holy one as He sits upon His
throne judging righteously, impious man would say unto him,
"what doest thou?" But how is this spirit also rebuked by
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436 THE spirit's influence compared to the wind.
the analogy of the wind ? "The wind bloweth where it listeth,"
not subject to the will, the laws, or the guidance of man. It is
apparently self-moved and beyond any power to calculate or to
direct. No man, therefore, thinks of setting himself as the
guide and arbiter of the winds, or undertakes like Canute to
say, where and how they shall blow. Thus do men in the
kingdom of nature recognize the wisdom and necessity of her
potent and irresistible laws. And yet the wind is of essential
service to all the interests of man. It is either a great blessing
or a great evil, causing fertility or blight, prosperity or disaster,
a speedy voyage or shipwreck and destruction. As well then
might mortals arraign the wisdom and Sovereignty of God in
the guidance and control of the winds, as in the direction of
that wind of the Spirit to which in the kingdom of grace it is
so analogous, and accuse God as the author and administrator
of the laws of nature, of partiality and injustice. And what a
world of it would we have, if men were at liberty to
make every thing subserve their own private interests
and selfish ends, to adapt the winds and the weather to indi-
vidual wishes. Not less confounded would be all the order
and harmony of the world than when Aeolus let loose all the
winds of heaven at once and from every opposite direction to
waste and devastate the earth. And, if it be said that the
objection lies in the case of spiritual changes, but not in regard
to spiritual changes, because in the one case and not in the
other there is a fixed and determinate course — ^laws constant
and immutable — ^by which God acts, we rq)ly that there is such
a determinate course and such constant and immutable laws
in both cases alike. In both the material and the spiritual
world this course of the divine procedure is inscrutable and
far above out of our sight. But in ttie case of spiritual influ-
ences just as much as in the case of material influences, as of
the wind, God acts according to the views, or, if you please,
the laws, which seemed consonant to His own infinite wisdom
and goodness and best promotive of His own glory and the
happiness of the universe. When, therefore, O, man, thou
undertakest to quarrel with heaven's plans in the kingdom of
His grace; to set up your individual interests against the gen-
eral welfare; to claim for yourselves the regulation and con-
trol of heaven's purposes, and the distribution of His spiritual
favors ; and sullenly to deny the existence of these blessings or
refuse to seek them in the way of God's appointment; — ^you
only shew that your heart is at enmity with God ; that you are
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THE. spirit's influence COMPARED TO THE WIND. 437
unworthy of His mercy and that you may be justly left in your
impenitency, like the vessel becalmed in mid ocean, there to lie
and perish, alone and undisturbed in your unbelief and hard-
ness of heart.
As the winds are free so is God's grace free. His salvation
is altogether of grace. It is not due to us on any ground of
right, nor deserved by us on any ground of merit. "By grace,"
that is, by free, sovereign, unbought and unmerited favor, "are
any saved and that not of themselves it is the gift of God."
For even as "the wind bloweth, &c., where it listeth and thou
hearest the sound thereof, but canst not tell whence it cometh
or whither it goeth, so is every one that is born of the Spirit."
Another objection to this doctrine of regeneration is the
impossibility of reducing the operations of the Spirit to any
regular and systematic procedure so as to render it possible for
us to secure with certainty this divine influence by any definite
and specific course of action, or in connection with the use of
any certain means. No such rules it is freely confessed can be
given nor any such knowledge obtained. Ordinances and
duties are only the means in the use of which God has prom-
ised that this grace will be given, when, and where, and in
what measure, He pleases. But God has no where tied Him-
self to these ordinances or made them the opus operatum chan-
nels of certain and eflfectual grace. For even as the wind
bloweth where it listeth, so that "we can give no account of its
rise, increase or cessation, where it began, where it will stop,
or how long it will last ;" and, even as it regards the wind we
must use all possible means and put our machinery in order
and then wait upon its movements, so it is with the moving of
the Spirit on the hearts of men. God is a sovereign and dis-
penses this blessing according to His good pleasure, and giveth
it to all severally as He will. "There are," therefore as our
own experience and observation and the history of the church
every where shows, "diversities of gifts, but the same spirit,
and differences of administration, but the same Lord, and
diversities of operation, but it is the same God who worketh in
all. All these worketh that one and the self same Spirit divid-
ing to every man severally as He will."
We do not say that either as it regards the movement of the
winds or the operation of the Spirit God acts without fixed
and determinate plans or laws. These as we have seen may
exist and yet may God give no account of them to us. These
may exist and yet lie far beyond the compass of our minds, the
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438 THE spirit's influence compared to the wind.
measure of our comprehension, or the extent of our survey.
And these do beyond controversy exist. As it regards the
winds "an attempt to develop the law of storms" has been
recently for the first time instituted. The proverb which
makes the wind the type and illustration of all uncertainty and
changeableness, has been hitherto universally considered to
express a physical truth. It was supposed that the motives and
currents of the atmosphere, whether constituting the gentle
breeze of summer, the gale or the hurricane, were no subjects
for scientific inquiry, could be subordinate to no law, nor
reduced to any system. This, however, now appears to be but
the crude and hasty conclusion of ignorance. Subjected to a
close examination, a collection of instances and a careful induc-
tive process, the very first attempt to develop the law of storms
has been attended with remarkable and interesting results
which bid fair to rival the most homely truths in practical use-
fulness. It is not possible, in the limits assigned to this dis-
cussion to exhibit a satisfactory account of this inquiry or its
results. For the present purpose it may suffice to observe,
that the wind appears to be perpetually revolving in circles
while it proceeds in an onward course. Thus the whirlwind,
which was deemed a curious and somewhat anomalous phe-
nomenon, is in fact a normal representation upon a small scale
of all storms, gales, and hurricanes. Much in the history of
storms yet requires elucidation, but the simultaneous circular
gyration and progression of the wind appears to be well estab-
lished.
Now, it may seem to some, not familiar with the omnific
wisdom of Scripture very surprising that there is a distinct
statement of Solomon's upon this point, which, if a due regard
were had to the physical truth of Scripture, would long since
have aroused the attention of philosophers, travellers and
voyagers, and have excited this inquiry. The passage is Eccl.
i. 6, "The wind goeth toward the south and turneth about unto
the north, it whirleth about continually and the wind retumeth
again according to his circuits."
So much, then, may be said as it regards the law of the winds
as analogous to the work of the Spirit. And that the influ-
ences of the Spirit are in like manner conducted upon fixed
and certain principles we are assured by facts — such as the
case of Esau and Jacob, of Ishmael and Isaac, of Jeremiah and
others who were chosen from the womb ; as in the case of the
apostle who were sent where the Lord had many people whose
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THE spirit's influence COMPARED TO THE WIND. 439
hearts it was his purpose to open while they were hindered
from going elsewhere. By these and innumerable other facts
which God Himself has explained, and by the frequent and
express teaching of Scripture that Gk)d blesses His people "with
all spiritual blessings, according as He has chosen them in
Christ before the foundation of the world, that they should be
holy and without blame before him in love, having predesti-
nated them unto the adoption of children, according to the
good pleasure of His will, it is made certain that while the
Spirit of God, in His operations on the hearts of men, is above
all law, sovereign and independent, that nevertheless He is a
law unto Himself and acts according to the counsel of His own
will. "No man therefore can tell with absolute certainty, with
what means, or in what way, or to whom, God's blessing will
come, even as in the case of the wind, or the harvest, we can-
not foretell their certain course, or its ultimate character."
But we can tell what are those means without whose use, that
spiritual blessing will not come, or be given at all, and that it is
therefore every man's duty at once and most urgently to
besiege God's mercy seat that He, in the exercise of His sover-
eign and infinite mercy, may give the Holy Spirit to work in
them both to will and to do of His good pleasure, and to seek
first the kingdom of God and His righteousness in the assur-
ance that in so doing all other things shall be added unto them.
Many have attempted to materialize the doctrine of spiritual
divine influence. Thus Mr. Combe concludes his observation
on the phrenology as follows : "My inference therefore is, that
the Divine Spirit, revealed in Scripture as a power influencing
the human mind, invariably acts in harmony with the laws of
organization; because the latter, as emanating from the same
source, can never be in contradiction with the former, and
because a well constituted brain is a condition essential to the
existence of christian dispositions." How presumptuous is
the attempt to set bounds to the operation of the Holy Spirit
whose working while it is in accordance with the principles and
purposes of His own infinite wisdom is altogether inscrutable
by our understandings. "The wind bloweth where it listeth,
and thou hearest the sound thereof ; but canst not tell, whence
it cometh and whither it goeth. So is every one that is bom of
the Spirit." This is a subject which evidently lies beyond the
reach of human reason, and it is therefore quite unphilosophi-
cal, and altogether absurd and foolish to pretend to predicate
any thing whatever respecting it. If the Divine Spirit acts
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440 THE spirit's influence compared to the wind.
upon and influences the mind, who shall set bounds to its influ-
ence in so acting?
If in the passage quoted, it is intended to be said, that the
Spirit influences those, and those only, who possess the highest
and best endowments of natural sentiments and intellectual
qualities, it is not true. Experience shows that many possess-
ing the very best natural sentiments, continue through life utter
strangers to christian principles. Some with high feelings of
veneration, never once raise their minds to the adoration of
their Maker and Saviour, never put up a single petition for the
sanctifying aid of the Spirit : while many a poor, weak, erring,
and offending mortal, conscious of manifold failings and sins,
has, through divine influence, been brought to a true sense of
his state, and has applied for and obtained a comforting assur-
ance of mercy and pardon. There have been also, as has been
well said, many cases of individuals of excellent development,
possessing a large endowment of the higher sentiments and
intellectual faculties, who, for want of having directed those
faculties to their proper objects, have lived and died without a
spark of devotional feeling, or without ever seeking, or being at
all conscious of the want of any religious influences ; and who
even on their death-beds, showed an utter disbelief in, and dis-
like of all mention of christian doctrines. I could name indi-
viduals of this class, who adorned the walks of literature and
philosophy, who, in point of mere cerebral organization, did not
yield even to such men as Luther and Melancthon. There are
many examples of others, who, up to a certain period, were
perfectly careless on the subject of divine truth, but in whom
some circumstance, apparently accidental, such as the death of
a favorite companion, the listening to an impressive sermon, a
conversation with a friend, or even the casual remark of a
stranger, has awakened a train of totally different feelings,
which have rendered them from that time forward, serious,
pious, and prayerful christians, and induced tq)on them a
change of character, well known and obvious to the whole
world. There are other cases of individuals, far from possess-
ing any refined sentiments or superior intellect, but who have
early imbibed and firmly maintained through life a portion of
true christian principles ; and amidst many lapses into sin, and
much weakness and imperfection, have kept fast the faith, and
died in a state of genuine penitence and firm reliance on the
merits of a Saviour. There are many other varieties ; but this
may be said of all, that whatever the character may be, however
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THE spirit's influence COMPARED TO THE WIND. 441
high and noble, or the contrary, Christianity will improve it,
and that, without it, there is none which approaches, within a
thousand d^rees, even our poor and defective ideas of perfec-
tion. Christianity is the religion of sinners. Christ himself
declared, "I come not to call the righteous, but sinners to
repentance." The meaning is, I came not to call those who
think themselves righteous, but those who are sensible of their
manifold sins and imperfections, and willing to apply to a
higher power than their own for light and assistance to guide
them.
But if on the other hand, it is Mr. Combe's meaning in the
above passage, that the Spirit, in its operation on the mind,
only influences and directs, but does not alter its natural con-
stitution, or if it at all alters that constitution, does so gradu-
ally, and in the same manner as any other moral agent, — that
in short, it does not destroy the personal identity of the indi-
vidual, but leaves the distinguishing traits of character nearly
as it found them, — then I would admit that the representation
is a true one. The apostles of our Lord were originally men
of very different characters, — St. Peter, ardent, hasty, and san-
guine, with rather a want of firmness — St. Thomas, slow and
cautious — St. John, benevolent, aflFectionate, and modest — St.
Paul, vehement, and fiery, and zealous for what he conceived
to be the truth, even to slaying. After they were called, and
after they had received the Holy Ghost, in a measure, and to
an exent, of which in the present days of languid faith, we
have no experience and hardly any conception, — they still con-
tinued to display the same distinctions of natural character as
they did in their unregenerated and unconverted state. We
find, in the epistles of St. Peter, the same ardent and sanguine
temperament as he had formerly evinced, but chastened by the
remembrance of his former weakness, and relying not so much
on himself, as on his Divine Master. We find in St. Paul, still
as before, the same uncontrollable vehemence and fire, bringing
all his natural talents, and all his acquired human learning, to
bear upon the minds of his hearers, and evincing powers which
induced the inhabitants of Lystra to think that the god of
eloquence himself had descended among them; while in the
writings of St. John, with no display of learning, and even a
comparative rudeness of phraseology, we see indubitable marks
of the same kind and benevolent disposition, the same warm
and aflFectionate heart, which had procured for him the pecu-
liar friendship and love of his Divine Master, and pointed him
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442 THE spirit's influence compared to the wind.
out to be chosen to heal the sorrows, and comfort the declining
years of the mother of our Lord. These characteristics are
such as can never be mistaken. The individuals remain the
same individuals still, though, doubtless, the characters of all
of them were influenced, improved and altered, as far as moral
and spiritual influences can alter, in a degree greater perhaps
than has ever taken place with any other individual on earth.
In regard to the influence of the Spirit we would make this
further remark, that is no objection whatever to its reality,
that some persons are not conscious of its operation in their
own particular case ; neither is it an objection that some pious,
but mistaken individuals have attributed to its operation cer-
tain feelings which are clearly the result of physical causes
affecting their bodily organs. We are not to be moved by the
incredulity of one class of persons, or the mistakes of another
class, to reject what is unquestionably true, what is clearly and
unequivocally declared to be true in the Scriptures, and what
many thousands have attained the full assurance of being veri-
fied in their own personal experience. And as it regards the
possibility of the thing, we have the express opinion of a late
distinguished antagonist of revelation, that our inability to
explain the manner in which it is affected is no just objection
against it. Lord Bolingbroke observes, that "an extraordinary
action of God upon the human mind is not more inconceivable
than the ordinary action of mind on body, or body on mind, and
that it is impertinent to deny the existence of any phenomenon
merely because we cannot ^account for it.
"Yc too, ye winds! that now begin to blow,
With boisterous sweep, I raise my voice to you.
Where are your stores, ye powerful beings I say
Where your aerial magazines reserv'd,
To swell the brooding terrors of the storm?
In what far-distant region of the sky;
Hush'd in deep silence, sleep you when *tis calm?"
In regard to the Spirit's influence, let it be further remarked,
that it is not to be expected to manifest itself by any outward
throes or convulsions of the body, or by any sensible internal
motions of natural feeling. It is seen only in its effects upon
the life and conversation. St. John informs us how we should
know that we have received the gift: t"Hereby we do know
that we know him, (Jesus Christ,) if we keep his command-
ments. He that saith, I know him, and keepeth not his com-
*Thomson's Lessons, p. 357.
tl John ii., 3-5.
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THE SPIRIT^S INFLUENCE COMPARED TO THE WIND. 443
mandments, is a liar, and the truth is not in him. But whoso
keepeth his word, in him verily is the love of God perfected ;
hereby know we that we are in him." If, then, we would
know and be assured that we have in reality received the true
influence of the Spirit, let us examine ourselves, whether we
do, or anxiously endeavour to do, the will of God, and to keep
His commandments. If our consciences answer us that we do,
happy are we. There may be many lapses and shortcomings,
but if we still hold fast the faith, and earnestly endeavour
after new obedience, we shall not fail in the end to obtain our
reward.
The doctrine of regeneration is not therefore unreasonable
or opposed to the analogy of nature, but is on the contrary in
all respects conformable to God's dealings in the kingdoms of
nature and of providence. The objections therefore of infidels
and others made against it are founded in ignorance and are
contradictory to the evidence and experience of men in all other
departments of God's overruling providence. And since there-
fore it is so plainly and unequivocally taught in the Bible, it is
and must be essential to the salvation of every man. "Marvel
not that I say unto you ye must be bom again."
And would you, my christian reader, be enabled to determine
whether you have really experienced the influences of this life-
giving Spirit — ^you may do this in two ways. You may have
experienced its power in such circumstances and with such
accompanying emotions — it may have come upon you so like a
rushing mighty wind — that you may have certain knowledge
of the time, mode and manner of the Spirit's operation in con-
vincing you of sin and then leading you to repentance and to
peace and joy in believing. Or this may not have been your
experience. The Spirit may have come to you as the still small
voice and as the quiet, gentle zephyr, so that you were not
made sensible of His illapse by any sudden, mighty or powerful
working, but felt drawn to the Saviour and to His cause by the
silken bands of love, and the silent influences of invisible grace.
There was, it may be in your case, nothing of violence, or
fearful convulsions. You were lead by the cords of a man.
Every motive and argument was entirely agreeable to your
faculties and accordant to the established laws of your minds.
By frequent meditation, prayer, reading and hearing of the
word, you were led to apply and feel the truth, to feel con-
vinced of its certainty, and of your guilt and misery, to see the
necessity and the glory of the Saviour ; to call upon Him, cast
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444 THE spirit's influence compared to the wind.
your soul, on His mercy and take up your cross and follow Him,
walking in all His statutes and ordinances blameless even unto
the present hour, and delighting yourselves in His cause and
service. Has it, dear reader, been so with you? Then you
have been led by the Spirit of God in that way whidi pleased
Him and suited you best. He brought these convictions into
your hearts. He fastened them there. He perfected them in
conversion, peace and joy. And He has enabled you to hold
fast the profession of your faith steadfastly. Your heart,
christian, is the Lord's garden and the question is — do the
plants of righteousness grow and flourish there? Is the fra-
grance of holiness diffused over your whole heart and life and
conduct? Does the wind of the Spirit fan the leaves of your
piety, and thus nourish and sustain every christian grace? Do
you abound in faith and love and charity and liberality ? These
are the fruits of the Spirit and these the best evidences that he
has made your heart a fruitful garden. And let it therefore
be your prayer and effort that as you have been planted in the
house of the Lord you may also flourish in the courts of the
Lord.
Finally, as without the continued operations of the winds
the earth must become barren and unfruitful, the sea stagnant,
and the air putrid, so is it with the heart. It is only by the
continual agency and operation of the divine Spirit we can
grow in grace and in the knowledge of God and in the assur-
ance of faith and hope and joy, and it is only by the diligent,
constant and prayerful use of the means of grace our sails can
be trimmed and our vessels prepared and made ready, so that
as the Spirit comes forth and breathes upon them, they may
glide peacefully and successfully onward towards the haven of
eternal repose. Be ye therefore steadfast and immovable and
always abounding in the work of the Lord, knowing in due
time you shall reap if you faint not.
How sad and melancholy then, O, sinner, is your state ? You
have seen a piece of ground parched, dry, cracked, and barren
because no rain had descended on it and no wind cooled it
Even such, O, sinner, is thy hard and impenitent heart! No
dews of divine grace have been permitted to sink into it and no
winds of the divine Spirit to work upon it and it is therefore
nigh unto cursing. Our gospel is hid to you because you are
lost to all sensibility of its need and of its glory. Awake then,
thou sluggard, and call upon thy God. Give no slumber to
your eyes until you have found acceptance with God and His
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THE spirit's influence COMPARED TO THE WIND. 445
Spirit has come forth and breathed upon your soul dead in
trespasses and sins and made it alive in Christ Jesus.
In conclusion, we speak of the flight of years. Yes, "years
rush by us like the wind. We see not whence the eddy comes,
nor whitherward it is tending ; and we seem ourselves to wit-
ness their flight without a sense that we are changed ; and yet
time is beguiling man of his strength, as the winds rob the
woods of their foliage. He is a wise man, who like the mill-
wright employs every gust."
"Does not the wind whisper, father?"
"Yes, child ; you may learn to converse with it, and it shall
tell you of its errand to earth. Pause when the lonely airs are
calling stilly music from leaf and bough, in summer eventide —
watch, as the stars peep forth, and the wind shall whisper to
your heart of heaven."
"Does not the wind howl?"
"Yes, boy ; then it tells the grandeur and the might of Onmip-
otence. If you have learned to joy in its balmy breathing, you
must also know the great strength and glory of the wind. Is
it not wonderful, my son ? Even as this infant rivulet beneath
us (upon which that dancing sunbeam has just alighted, pierc-
ing the leafy forest shade above,) rolls on and on, miles,
leagues, and far away, still swelling, rising, and deepening,
until at last it plunges into the vast desert of water around the
globe, so can this gentle west wind, now so soft, rouse into
louder voice, start into rage and terror, and fright the land and
lash the ocean with tornado's wild and shrieking anger !'
"It is wonderful, father !"
"And it is wise, my son, and we must believe so, though we
may not understand why it is so. Yes, the wind now sporting
with the leaves around may tear those rooted trees from the
firm earth, drive them like feathers along the land, dash off the
mountain cone and whirl it into the vale, prostrate cities, and
turn the coast of seas ! It is wonderful !"
"Wonderful, father!"
"Then, where does the wind come from, my son?"
"From heaven, father !"
wind AND SPIRIT.
The bird that sits and sings upon the thorn,
Knows not its Maker's wonders, known to man:
Man moves 'mid hidden things, to angels known,
Nor knows of aught, around, above, beneath,
Whene'er he turns, beside the path of life,
Enough on earth to know. O, send Thou forth
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446 THE SPIRIT^S INFLUENCE COMPARED TO THE WIND.
Thy light and truth from Thine unseen abodes,
That they may lead me to Thy Holy HilL
Thou that hast made the heart and seeing eye,
Give me to know Thyself, of all things else
Let me be ignorant deera'd ; for Thee to know
Is to know all that's good and fair below ; —
Without Thee we are blind, but in Thee see
Thy multitude of mercy far and wide.
Thee good in all, and all things good in Thee,
Thee only none can seek ana seek in vain :
Thus travelling thro' the world's lone desert way,
If, with the Ethiop stranger, o'er Thy word
I bend. Thy heav'n-sent guide is at my side.
WIND AND SPIRIT.
If music of that calmer sphere.
Find in that heart a mansion clear,
It with each virtue fills the soul.
And moulds to an harmonious whole ;
As runs the air the organ round.
And modulates the varied sound.
Each pipe and stop in breathing gold
Answers with voices manifold.
Nor marvel that where'er it range,
Heav'n's breath should work such wondrous change.
At spring goes forth a viewless nower,
On leaf, on wing, on bird, on flower.
From buried winter's winding sheet.
Wakening a sound or colour sweet.
Sky-tinctured plants, and feather'd things.
Fluttering upon melodious wings.
"Tis so with meaner sights of earth; —
The light of our celestial birth, —
Shall it not turn each cross and care
Into some glorious form as fair,
Tho' eye and ear see nothing there ?
WIND.
Air is like Happiness and Poetry,
We see it in the glorious roof of day,
We feel it lift the down upon the cheek.
We hear it when it sways the heavy woods.
We close our hand on 't — and we have it not
I'd be above all things the summer wind.
Blowing across a kingdom, rich with alms
From every flower and forest, ruffling oft
The sea to transient wrinkles in the sun.
Where every wrinkle disappears in light.
SPIRIT AND WIND.
Thus doth Thy spirit walk with soundless tread
In the outgoings of the mom and eve.
Leading us on, unseen, unheard of man :
Constant — as dews whose footsteps fall from Heav'n
Noiseless, and not less balmy in their tread;
Gradual--4s ravs that build the golden grain ;
Unseen — as gales that homeward bear the sail;
Dear — as awaken'd thoughts of absent home;
And soothing — as familiar strains from far,
Long-lov'd, but dull to unaccustom'd ear.
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ARTICLES
ON
The American Tract Society
BY
The Rev. Thomas Smyth, D. D.
PuHisbid in Tbi S§utbim Episfpalian
Charleston, S. C.
1858
W— Vol. IX.
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ARTICLES ON THE AMERICAN TRACT
SOCIETY.
Why I Love the American Tract Society.
1. I love it, because it is American. It is not English, Irish,
or Scotch. It is not European, Asiatic, or African. It is
American. It was bom, nurtured and matured in these United
States, and it is the offspring of the nation. It is not Northern,
nor Southern, nor Eastern, nor Western. It is American. It
has no relation to section or party, either in Church or State,
either political or ecclesiastical. It knows no isms, except
American isms, and no narrower limits than those which are
defined in the ninth article of its constitution, that is "all parts
of the United States."
2. I love it because it is a Tract Society. The Bible is made
up of tracts written at sundry times, in divers manners, and by
many various authors, but all breathing the same spirit, all tell-
ing the same story, and all having for their common object to
"promote the knowledge of our Lord and Saviour Jesus Christ,
as the Redeemer of sinners, and the interests of vital godliness
and sound morality."
The publication of tracts is therefore, the divine plan for best
instructing and awakening sinners, and love I this Society,
because it adopts God's plan of doing good. And as the object
of this Society is precisely the same as that of the Bible, I love
it both for its object, and for its instrumentality as being both
divine.
3. I love it because it is a Society — ^an association. Associa-
tion is a divine principle, unknown to antiquity, originated and
first exemplified by Christianity. It is indeed the basis of the
family, of the Church, of tribes, and of kingdoms. But as a
bond of voluntary union on the ground of some common prin-
ciples ; selected from many others ; because they are mutually
believed that they may be mutually acted upon, for mutual
benefit and for the good of others — so far forth as these prin-
dies extend and no further; in this aspect of it, association is
exclusively christian, and only found co-extensive and cotem-
poraneous with christian civilization.
I love the American Tract Society, therefore for its principle
as well as for its nationality, its patriotism, its divine instrumen-
tality, and its God-like object.
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452 THE AMERICAN TRACT SOCIETY.
4. I love it, however, for another reason, and that is because
it is an Evangelical Society. The Gospel is its theme. Good
news is its message. "Glad tidings" is the purport of all its com-
munications. "Peace on earth and good will" is what it brings
to men. "Glory in the highest" degree, in the highest attri-
butes of His nature, in the most glorious perfections of His
wisdom, power and providence, glory in the highest heavens,
from the highest hierarchies in heavenly places as they behold
His manifold wisdom in the Church of the Redeemer, this is
what it brings to God. Free grace, free promises, free pardon,
free propitiation, and free acceptance ; a full, final and everlast-
ing salvation ; and all without money, and without merit though
not without means — this is the blessed burden, which, as a
colporteur for Christ, this Society bears, and such the priceless
boon which it offers to every poor and perishing sinner.
This unspeakable gift it carries to every home and hamlet ;
to every mountain and valley; to every populous city and to
every desolate wild ; and in every season of the year, whether
it be the heats of summer or the frosts of winter ; in the morn-
ing sowing its seed, and in the evening not withholding its hand ;
never weary however wasted and worn ; and though faint and
sore, still pursuing knowing that in due time it will reap ; — and
therefore I love it.
And this balm for sin-sick souls, this one thing needful, it
offers to every individual ; putting it into the hands of the way-
side traveller, and the voyager upon the waters ; handing it to
every fellow passenger on stage or rail; proffering it to the
busy house wife and to the bed-ridden paral3rtic ; to the youth-
ful maiden, to the young man, and to the romping girl, to the
impetuous boy, and even to the infant prattler that learns its
A. B. C, at the knees of some grand-mother Lois; — ^and
because it is thus good to all alike — to bond and free — to black
and white — ^to slave and master — ^and is thus so like Christ "in
whom there is no difference," and so like God who "has no
respect of persons"-— therefore I love the American Tract
Society.
5. Once more. I love the American Tract Society, because
it is christian and not Sectarian. It is neither Baptist, nor
Methodist, nor Presbyterian, nor Episcopalian. It speaks in
the name of none of these Denominations of christians, but in
the name of all. It presents the peculiarity of none, but the
faith and hope of all. It represents union not division, unity
and not diversity, the unity of the Spirit in the bond of peace.
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THE AMERICAN TRACT SOCIETY. 453
To every man therefore, it is welcome, and to every man it bids
welcome, and hence it finds every heart and home opened, and
no door barred against it on account of Sectarian exclusive-
ness.
In this respect also, this Society is eminently christian as well
as Evangelical. It is so in its power of association as well as in
its object, and in its doctrines. Its affinities are all Evangelical
and towards all that is Evangelical. It is Evangelically attrac-
tive and cohesive— drawing together and binding togetJier, *'all
Evangelical christians in all parts of the United States." Its
principle and object draw all that love them — "all that have
like precious faith" — into association. It draws them from
beyond the pale of Church association to a wider association,
according to the apostolic and heaven inspired command,
"nevertheless whereunto we have already attained let us walk
by the same rule," "that is by that truth which we have all been
led to believe — and let us mind the same thing" — that is, devote
our united energies in love and charity, and burning zeal to the
furtherance of the same glorious object.
The Tract Society is thus a sign and seal of christian union
among all the different households of faith, and of unity amid
all the diversity of their rites and forms. It is a pledge and an
earnest of the communion of Saints. It is the rallying point to
which soldiers of the Cross rush from every Sacramental host,
that around their common banner and under its holy sign, they
may repel the onset of their common enemies, and present a
united front to their assaults. And thus we see in this Society,
the present exemplification of the present oneness of all Evan-
gelical christians, and the promise of the coming oneness of all
Evangelical Denominations. Holding no communion with the
world on the one hand, nor with the deniers of Evangelical
truth on the other, it extends the hand of fellowship and the
cup of blessing to "all who hold the Head," and "love our
Lord Jesus Christ in sincerity."
6. But I love the American Tract Society further, because it
is Evangelistic as well as Evangelical. It is not merely the
ground, but also the pillar of Evangelical truth. It proclaims
as well as preserves. It not only holds and "holds fast" — it
"holds forth" "the form of sound words." It not merely
prints — it publishes the glad tidings. Its sound hath gone
forth, not uncertainly but with the clear and solemn tones of
the Sabbath bell, into all the regions of our broad land. Among
the many-voiced populations of our world-collected nation.
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454 THE AMERICAN TRACT SOCIETY.
there is not a speech in which its voice is not heard Like the
rays of the sun, like the drops of dew, like the rain and the
clouds of heaven, it visits every territory in every zone and
latitude ; despising none for their poverty ; dreading none for
their pestilence ; fearing none for their enmity ; courting none
for their wealth; and passing not by the waste and desert
wilderness. It is the pioneer of all christian efforts, the axe-
men of the christian army. With knapsack on its back, and
leathern apron on its front, and the well sharpened divine axe,
in its hand with none or scanty fare, and exposed to all weather
and to all dangers, it forces its way beyond the track of any
former laborers, and laying its axe to the very root of the
loftiest trees, cuts them down or prunes them imtil they bring
forth fruit meet for repentance, and thus does it prepare the
way of the Lord ! !
In the very spirit of zeal, girded with enterprise, and ani-
mated with impetuous ardour, it enlists the strength of youth,
the perseverance of manhood, and the wisdom of age, and
presses forward its multiplying co-laborers, forgetful of all
that is behind, and looking earnestly to the wide wasting har-
vest of dying sinners and perishing souls. Leaving the ninety
and nine who are within christian folds, or within watch of
christian shepherds, it goes forth into the wilderness after
every "one that has gone astray."
7. But once more. I love the Tract Society for what it has
done, and is still able to accomplish. The seed, small as a grain
of mustard seed, has become one of the greatest of trees. Its
roots have struck deep into the earth. Its stem has towered
aloft into the heavens. Its branches have extended on all
sides, from sea, to sea, and from the frozen pole to the torrid
zone. Its blossoms have filled the air with fragrance, and its
fruit has been for the healing of the nation. The birds have
built their nests in its branches, and men have sat under its
shadow with great delight. Like the Banyan tree, it has sent
down branches in every state and territory, which have rooted
themselves in the soil, and are bursting with life, budding,
blossoming, and fruit-bearing.
Such it has been in time past, such it is at this moment,
spreading itself like a tree of heaven planted by the waters of
the river of Hfe, whose fruit fadeth never.
And such it is capable of being to the generations, who in
teeming millions, shall yet, if it is Evangelised, people this
glorious empire.
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THE AMERICAN TRACT SOCIETY. 456
Of the fruit of this tree, we have ourselves often partaken,
and we found it as pleasant to the taste, as it was beautiful to
the eye, and as nourishing as it was delightful, fruitful unto
holiness and strength and health of soul. Yea, so quickening
is this fruit that we believe no man ever carefully read one of
its many tracts or volumes, without feeling that there was
enough in it to guide the way-faring man, though a fool, in
the way of eternal life.
Who can estimate the value of such a tree ; already planted
and in full maturity ; growing in our very midst, flourishing on
every way-side ; common to all ; imparting its shade to all ; and
dropping its life-giving and life-sustaining fruit into the hands
of every passer-by! Let us cherish it! May the Sun of
Righteousness shine benignantly upon it, and may the dews of
heaven ever fall upon it in refreshing, quickening power !
8. And this leads me finally to say, that I love the American
Tract Society, because it has thus long remained faithful to its
trust. Storms have beaten upon it and raged around it.
Blighting mildews have fallen upon it and withered many a
now decaying or fallen branch, and adversaries have gathered
and with deadly hatred, have cried "cut it down, cut it down,"
rase it to the very ground, let the axe destroy and then the fire
consume whatever may be left. But all such efforts and influ-
ences have hitherto failed. The Constitution remains as it was
thirty-three years ago. The compact is unbroken. The seal
ratified in heaven, bears the original impress.
Drs. Alexander, and Rice, and Hoge, and Waddell, and
Lamed, and a thousand other holy men of the South — clari et
venerabiles nominesi — have ceased to be its living friends,
though among its original founders and life-long supporters.
Drs. Milnor and Miller, and Mason, and Rodgers, and Romeyn,
and Edwards, and Hallock, and a thousand more equally holy
and renowned men from the North, who loved and labored and
died with their brethren from the South, as fellow-members of
this Society, have also passed away. But these fathers have
left their spirit and their mantles behind them. Of the origi-
nal foimders, there still remain the venerable President and
Secretaries and other officers of the Society, all imbued with
the spirit, and faithful to the very letter of the original bond ;
and around that constitution, strengthened in the impractica-
bility of assailing it at the last anniversary, there are thousands
of devoted men both at the North and East and West, ready
to unite with those in the South, in preserving that constitution
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456 THE AMERICAN TRACT SOCIETY.
intact, and in carrying on the blessed work of reclaiming,
restoring and saving lost and perishing sinners on the basis of
Evangelical principles, and of love and concord, binding
together all Evangelical christians in all parts of the United
States.
Loving therefore as I do the American Tract Society, for
each and all of these reasons, I will in another article, inquire
what it has done to offend, or alienate any. Evangelicus.
II. Is There Any Reason Why I Should Not Still Love
THE American Tract Society ?
I have said that I love the American Tract Society because it
is American, and because it unites all Evangelical christians in
efforts to save sinners by the use of the same means which God
has employed, and by the same blessed truths, promises and
warnings which God has made powerful to the salvation of all
who believe.
Is there, then, any reason why I should not still love it ? Has
the Society done anything that renders it either improper or
impossible for me, as a christian, living in these Southern
States, still to love it ?
I think not ; and the time, I think, has come when all may be
led to feel that they can, and ought still to love the American
Tract Society, and unite with Evangelical christians in all parts
of the United States, in seeking the salvation of souls and the
best interests of our country, by the agency of colporteurs and
tracts and books, directed and controlled by our own appointed
agents.
And, first, I remark that the Society is chartered, and its
Constitution, therefore, could not be altered except by a new
charter, — a change which would be opposed by all its members
at the South, by the great mass of its members everywhere, and
by every one of its executive officers without a solitary excep-
tion. And since all the Society's funds have been given to it on
its truly catholic basis, the civil law would assuredly prevent it
from perverting them by a violent revolution.
2. The Society has never yet attempted to alter the Constitu-
tion as at first formed by a convention of Southern and other
christian brethren, in any iota, affecting either its principles or
its object, or its power,
3. At the last Anniversary tneeting of the Society, in New
York, an alteration was made in the last article of the Constitu-
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THE AMERICAN TRACT SOCIETY. 457
tion, by which the practicability of any future alteration of the
Constitution, in any of the slightest particulars, is made very
difficult.
That article, up till May, 1857, was —
"Article XI. This Constitution shall not be altered, except
at an annual meeting, and by a vote of two-thirds of the mem-
bers present."
That article — ^the matter not affecting any fundamental
object or principle — was unanimously altered so as to read —
"Article XL This Constitution shall not be altered, except
at an annual meeting, and by a vote of two-thirds of the mem-
bers present; notice of the proposed alteration having been
given at the previous annual meeting."
4. Nor was this the only point in which the members of this
Society present at the last Anniversary, including two general
agents and probably others from the South, manifested their
conservative spirit and their love to the Constitution and
approval of the course pursued under it by its various officers
in years past.
At that meeting, the Rev. Nehemiah Adams, D. D., of Bos-
ton, author of "The South-Side View of Slavery," was
re-elected on the Publishing Committee, by a very large
majority.
The other officers, including the Secretaries, the Publishing,
Executive and Finance Committees, were also re-elected.
The Reverend John M. Stevenson, D. D., from the Old
School Presbyterian Church, whose conservative character is
well known, was elected as a Corresponding Secretary, in the
place of Mr. Cook, who on account of health had resigned. In
his letter accepting the appointment, published in the Messen-
ger for August, Dr. S. gives assurance that while he was chosen
and elected by the Society at the North, he holds views and
principles touching the constitutional sphere and limitations of
the Tract Society which commend him equally to the kind wel-
come and confidence of Evangelical christians at the South.
"My heart, says Dr. S., has ever rejoiced in this beautiful
exemplification of the oneness of Christ's body, the Church.
And while I do not and cannot relinquish my relations to a
branch of Christ's Church whose doctrine and order I esteem
conformable to the divine model, yet I see a wide field for
evangelical eflFort still unoccupied by distinctive church organi-
zations, to the occupancy and cultivation of which your Society
seems to me admirably adapted ; especially if it shall continue
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458 THE AMERICAN TRACT SOCIETY.
to be governed by wise counsels, and guided, in its issues, so as
not to exclude its numerous colporteurs from the wide wastes
of our extended country. I^ar distant be the day when the
American Tract Society shall, from a man^fearing spirit, either
shrink from publishing the truth that is in Jesus, or violate its
admirable constitution by plunging into the vortex of excited
parties, and becoming implicated in questions upon which many
of the most devoted christians in the land yet differ widely —
almost irreconcilably."
Nor was even this all that was done at the last Anniversary
to demonstrate the prevalent spirit of love for the Constitution,
and the catholic spirit and imsectarian, unsectional objects of
the Society. The Rev. Dr. Knox, Chairman of the Executive
Committee and one of the original founders of the Society, and
now upon its roll of departed worthies, read from a statement
made in the name of the near twenty officers composing the
Executive Committee:
"They are compelled ever to remember that the object of the
association is specific, and its sphere restricted. This sphere is
nevertheless ample, eminently important and is practicable.
Our prescribed constitutional office is, to issue and circulate
religious truth in which evangelical christians are agreed;
embracing, therefore, whatever is most fundamental to salva-
tion, and most vital in the common Christianity, but excluding
every topic of a purely denominational character, and besides
zvhatever else is matter of strife and distraction among evan-
gelical christians"
"Its single object is to accomplish a work not otherwise to be
so well done, if done at all, and which requires inward harmony
and the confidence and co-operation of christians around of
every section and every name. If either this harmony or this
confidence fails, it is shorn of its strength."
Nor were these sentiments only received, they were con-
firmed by the unanimous adoption of a resolution — ^"That
thanks be rendered to God for the harmony which, for thirty-
two years, has prevailed in the councils of the Committee," &c.
Now, when it is remembered that all this was done on the
eve of the recent and most excited political election through
which as a country we have ever passed ; when an anti-slavery
candidate was prominent, and when anti-slavery excitement
had inflamed every association of men of whatever kind, the
emphasis and importance of these facts, as proofs of the con-
servative spirit of the friends of the Tract Society at the North,
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THE AMERICAN TRACT SOCIETY. 459
and their devotion to its constitutional principles and limited
object, must be apparent.
The sentiments quoted above are repeatedly, and, if possible,
more emphatically stated in many official documents of the
officers of the Society — as for instance, in the "Circular" and
"Card," re-published in the Report for 1866. Thus to give one
quotation from the Circular :
"These principles have been understood and acted on as fun-
damental in the Society's Constitution by all the commit-
tees and executive officers, and all agents and colporteurs
employed, from the foundation of the Society to the present
hour. What is 'calculated to receive the approbation of all
evangelical christians,* has been practically held to be as fun-
damental in this Society's charter, as in that of the Bible Soci-
ety to issue the Bible 'without note or comment ;' or that of an
Orphan Asylum to devote funds to the good of the orphan, or
the obligation of any other corporate body to adhere to the
principles of its charter."
And after enumerating many of the distinguished men who
have labored with the Society, it is added : "From the lips of
these deceased devoted founders and toil-worn laborers, con-
nected as they were with five great evangelical communions, no
intimation that the Society could rightfully, by any act what-
ever, give offence to evangelical christians of any name or
locality, is known ever to have fallen, nor any such intimation
from the lips of any member of the Committees ; and no act of
either Committee has ever been carried into effect, that was not
unanimous/'
The reiteration of these views led to the anti-slavery political
excitement against the Tract Society, charging it with having
become unconstitutionally a pro-slavery Society. This charge
was sustained by the alleged "sympathies of the officers — by
the fact that they had actually omitted from some works,
offensive passages against slavery — that they had dropped
works in which it was alluded to altogether, and that they had
never published anything against it."
And what was the reply made by the twenty officers constitu-
ting the Executive Committee? They reply, in a paper pub-
lished in the same Report, by asking — "How far, then, can the
Society go, in showing the evils of slavery?
"We answer, its Constitution allows it to go so far as evan-
gelical christians in the Northern and in the Southern States
can approve the publications it may issue, and no farther. The
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460 THE AMERICAN TRACT SOCIETY.
question is not now, at the end of thirty years, how the Society
ought to have been, or might have been formed, but how it was
formed. In May, 1825, christians from the Northern and the
Southern States united publicly and solemnly before CJod in
adopting this Society's Constitution as the basis of a national
catholic Society, to receive the prayers, co-operation, donations,
and legacies of the whole coimtry, for issuing such publications,
and such only, whether of 'vital godliness,' or 'sound morality,'
as should be approved by all evangelical christians,' North,
South, East, and West. No sophistry, evasion, or collusion,
can change this historical fact. They acted from a belief that
evangelical christians do agree in the great essential truths by
which men are blessed and saved, and unanimously bound
themselves to each other, to the christian community, and to
God, to employ the Society's means only in publishing those
truths ; believing that if one class of evangelical christians be
trespassed against, so might another, and the bond of union be
dissolved. This compact has been so understood by all our
beloved associates, the dead and the living. Never have we
heard from one of them an intimation that it could have any
other import. Every act of the Society to this day has been based
on this understanding. In our labors to fulfil this sacred com-
pact, we feel we can bear to be misrepresented or censured;
that if smitten on the one cheek, we can, by the grace of God,
'turn the other also,' 'until seventy times seven ;' but we cannot
violate this solemn trust ; the laws of God and the laws of the
land forbid it. Nor can we virtually say of our brethren of
different evangelical denominations south of Mason and
Dixon's line, that they are not evangelical christians in the sense
of the Society's Constitution; for we know that, in the letter
and spirit and intent of that document, they ivere and are
included as fully as christians north of that line, God has led
the Society into a great work for the destitute, bond and free,
in our Southern and South-western States, and we hear no call
from Him to relinquish it."
This surely is enough, and more than enough, to satisfy every
Southern Evangelical christian. The men who said this meant
all they said. They are now doing and not doing all they
said; all the Constitution required; all we have ever wished.
They are now enduring all of prejudice and misrepresentation,
the enemies of the Society can inflict upon them. But they are
also sustained both in what they have done and in what they
have not done, by nine-tenths of all Evangelical christians, and
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THE AMERICAN TRACT SOCIETY. 461
among them by some of the ablest judges of our country, both
at the North, the East, and the West.
Of course, it is to be expected that while thus speaking and
acting as it regards Evangelical christians and slavery at the
South, these officers were required to justify themselves to
Evangelical christians and to anti-slavery at the North, East
and West. This they were bound to do, and this they were
therefore right in doing. As officers of the American Tract
Society they ought to have no sympathy for either slavery or
anti-slavery. As such they represent and act for all Evan-
gelical christians and are in good faith required to represent
and act for them all — North and South, slavery and anti-
slavery — in carrying on the one and only object for which such
christians are united in "The American Tract Society." This
they have done, and this is all that they have done. And what-
ever they have said which is, or has been considered, offensive
by some at the South and by others at the North, has been said
in the wish to assure all Evangelical christians that, as officers
of the Society, they had no other object or principle before
them than those laid down in the Constitution as the one and
only object and principle of the American Tract Society.
Let the Reports and Statements of the officers be looked at
through this, which is the only true and charitable medium, and
I feel perfectly confident that christians at the South and at the
North will find that they have endeavored to the very utmost of
human wisdom and caution to act and speak impartially, and
that where they have failed to make this impression, it has been
through an error of judgment and not through an intentional
identification of themselves with any party or opinion what-
ever.
These remarks will not apply, except in part, to the Report
and Resolutions presented by the Committee of fifteen at the
last Anniversary, and so unaccountably adopted by it. So far
as that Report alluded to slavery it is unjustifiable, and was
certainly extra-constitutional, and therefore null and void,
since the Tract Society is a body corporate to do a specified
work, by prescribed and carefully limited means, and to do
nothing else.
Neither do I believe that Committee of Fifteen had any
intention to contravene the constitutional object of the Society
or to injure the rights and feelings of their Southern brethren,
as these are secured by the constitution. Far from it. That
Committee was composed of high-minded christian men — ^all of
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462 THE AMERICAN TRACT SOCIETY.
them men of eminence, and for some of whom all have cher-
ished most profound respect. All that I have said proves that
they did not. In their Report itself much of which is valuable,
th6y show that they did not. For they throw upon the execu-
tive officers the solemn responsibility of acting upon their sug-
gestions 'only so far as the widest and best usefulness of the
society could be promoted throughout our whole country."
Several other remarks limit and qualify, and neutralize what
they did say so as to make it impossible to do what, by a well-
meant desire to harmonize all parties and preserve the greatest
efficiency to the society, they did seem to recommend. And
that such was the spirit of the Report is further evident from
the fact that it was so interpreted by Southern gentlemen on
the platform when it was read, and by many readers at the
South afterwards, until a portion of the Report was falsely
printed as the whole and heralded as an Abolition triumph.
While then part of this Report is objectionable this does not
alter my views of the society itself or of the officers, or of our
duty to hold on to both; and while heartily sustaining those
noble and devoted men, at the same time to avail ourselves of
this powerful instrumentality for diffusing among our millions
of unevangelized population the knowledge of our Lord and
Saviour Jesus Christ, as the only means under heaven for
securing to them, and to our communities, and to our country,
vital godliness, sound morality, and pure and abiding liberty.
And, hoping that all will be lead with me still to love and
labor for the American Tract Society, and with the noble and
devoted and faithful officers of the American Tract Society,
I will reserve some further observations to another and final
article. Evangelicus.
III. Why I Still Love the American Tract Society.
''Ever since I have had a heart to understand and love the truths which
your Society is bearing on its myriad wings alike to rich and poor, to the
high and the low, to the bond and the free, I have admired the greatness
of its object and the simplicity of its means, the richness of its treasure,
and the freeness with which it is given. And every year's observation and
experience serve to heighten and deepen my admiration. I love the great
principles by which its elements are united ; I love the noble spirit with
which they are animated ; and I love the blessed work which each separately
and all unitedly are laboring to promote. May God preserve the Society,
and make it useful so long as there are sinners to be won to Christ, or
saints to be fitted for heaven." — The Rev, John C. Lord, Baptist Missionary
to Ningpo,
1 Still love the American Tract Society, because I find that all
evangelical christians at the South, and the great majority of
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THE AMERICAN TRACT SOCIETY. 463
them elsewhere, unite in loving it for all the reasons I have
before given. There is but one opinion among them all, as to
the christian character and invaluable importance of the
Society.
The Reverend and truly venerable Dr. De Witt, one of the
Vice-Presidents at the last anniversary — ^the only occasion
when any thing was done to grieve its friends at the South —
"spoke of his early connection with the Society, and of the
interest and even solicitude with which he had ever since
watched its progress. He had great love for such an institu-
tion, uniting as it does members of all christian denominations
on a common platform, for the diffusion of evangelical truth
among men. God's blessing, he said, had rested upon the
Society; and although some of its friends may have felt and
feared for it ; although clouds and storms may have arisen, yet
he could now see the bow of promise — the emblem and pledge
of peace and security. He thought that the scrutiny which had
been made into the business affairs of the Society would serve
only to commend it to the increased confidence of the christian
community. He well remembered that, as he and the lamented
Summerfield, both of whom were permitted to take part in the
hallowed exercises at the formation of this Society, sat beside
each other, Mr. Summerfield said to him that he believed God
would bless this institution as a powerful means of cementing
the hearts of his people of every name and in all parts of our
beloved coimtry." Another eminent clergyman, the venerable
and beloved, and now sainted. Dr. Knox, Chairman of the
Executive Committee, in the statement read at the last anni-
versary, and already quoted from, said, "God has singularly
owned and blessed its efforts. In the great southern section of
our country especially, the labours bestowed have never been
greater, nor the evidence of spiritual results more cheering,
than during the last year."
"This institution, (said another venerable and life-long
friend of the Society, Dr. Milnor,) commences itself to all of
us, fellow-citizens, in our civil no less than in our religious
relations in the community in which we live."
"It is a noble enterprise, deserving the hearty encourage-
ment and support of all who seek to promote the cause of
Christ's religion among the destitute of our country," says the
Hon. Simon Greenleaf,'a Protestant Episcopalian.
"I doubt whether in the world, at this time, there exists an
organization, the christian ministry excepted, which is more
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464 THE AMERICAN TRACT SOCIETY.
eifective in diffusing a knowledge of the truths of the gospel
among all classes of people," said the Rev. A. Alexander, D.
D., another venerated founder.
In these sentiments evangelical ministers in South-Carolina
concur. In the Report and Resolutions of the South-Carolina
Branch, in reference to the action of the last annual meeting,
adopted though they were under much public excitement, all
cordially united in the affectionate language in which the
American Tract Society is spoken of : "Their publications have
hitherto received the cordial sanction and approval of evangeli-
cal christians in all parts of the country. United together in
bonds of mutual love, christians of various names have devoted
their means, and contributed their efforts to promote this great
and philanthropic work, and the blessing of God has always
rewarded, in a very remarkable degree, their self-denying and
charitable labors."
And, again, that Report says: "They feel the profoundest
unwillingness to destroy, or even hazard the existence of an
organization, which has accomplished so much for the souls of
men, and the spread of christian truth. That Satan and his
emissaries should achieve a triumph like this, is hateful to their
minds, and they earnestly desire to be, in no degree whatever,
responsible for such a result. It is their hope and prayer, that
the Society which numbers in its ranks so many of the truest
servants of God, when made aware of Southern sentiment upon
this matter, will in the same spirit of christian forbearance and
candour, withdraw from its recent position, and return in good
faith to that platform of the Constitution, from whence the
affairs of the Society have been so peacefully, happily, and suc-
cessfully administered for the last thirty years."
I cannot, therefore, help loving the American Tract Society,
because in loving it I love all evangelical christians, and all
evangelical efforts to do good, and to win souls to Christ. I
can, therefore truly say with the Rev. Dr. Peck, of the Meth-
odist Episcopal Church, "I love the Tract enterprise, because
it is a cause in which all evangelical christians can unite."
I can also say with Dr. Schmucker, of the Lutheran Church,
that "No benevolent institution can be nearer my heart ;" and
with the Rev. Baron Stow, of the Baptist Church, I can elo-
quently, and yet truly say, "Over all lands this Society has
poured, by the press, millions of streams of light and love. I
know of no institution doing so much to fill the vials of incense
in the hands of the angel standing by the altar."
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THE AMERICAN TRACT SOCIETY. 465
2. But, secondly, I still love the American Tract Society,
because its Constitution, which "embodies the object and prin-
ciples which all evangelical christians (to use the language of
the Hon. William Jay, an Episcopalian) peculiariy love"— can
never, as I have shewn, be changed, so long as evangelical
christians at the South, hold on to the Society. Such a change
cannot possibly be adopted, except by two-thirds of all the life-
members present at an annual meeting, and after having been
proposed at a previous annual meeting. And even were such
an alteration of the Constitution proposed by two-thirds of one
annual meeting and adopted at anotfier, the Society would be
interdicted from violating its catholic principles, and its national
and unsectional character, by a legal appeal, which, when neces-
sary, would be sustained by a lai^e majority of evangelical
christians at the North, East and West
And, it is still further to be considered, that as the Society
has no invested capital, beyond its character and the confidence
and yearly support of those who love it as it is, were it — ^let us
imagine— even altered, it would be found like the destroyed
city of Moscow, the grave, instead of the asylum of its victors.
3. I will, therefore, still love the American Tract Society,
because by still loving and laboring with it, I will defeat the
very end which abolitionists have for many years, and by every
kind of strategy, been endeavouring to secure, and that is to
induce evangelical christians in the slave-holding States to
withdraw from this Evangelical Union of the United States of
America, and thus leave it more dangerously exposed to their
fierce opposition. This has been unquestionably the policy of
the abolitionists.* They have, for years, employed every pos-
sible effort to compel the officers of the American Tract Soci-
ety to issue tracts on the subject of Slavery, under the threat
that if they did not they should be displaced by others willing
at the sacrifice of moral obligation and religious duty, to vio-
late its Constitution, pervert its funds, and convert this holy
instrumentality for diffusing vital godliness and sound morality
into an abolition society. That this has been, and is their
object is evident from the open avowal, made on their behalf
by Dr. Wayland (whose past writings, however, would excul-
*By Abolitionists I do not mean those who in any proper Constitutional
and Christian way would be glad to see Slavery either abolished or limited
to its present boundaries, but those who are politically disunionists, and
morally and, christianly, a law unto themselves higher tiian the law of the
land, than the common laws of sound morality, and than the almost uni-
versal interpretation of the laws of God.
80— Vol IX.
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466 THE AMERICAN TRACT SOCIETY.
pate him from any sympathy with such views.) For in his
reply to the objection **that the usefulness of the Society will
be impaired in the South," Dr. Wayland very calmly says,
**the South if it please will form a society of its own for the
teachings of which we are not responsible." Thus they coolly
calculate on the withdrawal of the South. Their sentiments
and intolerant spirit would drive off Southern christians, and
they anticipate that then the control of the Society and the
management of its funds would fall into their hands."
Now this is a very important fact, and as it gives a coloring
to the whole action of the officers and their published state-
ments, and also to the Report of the Committee of Fifteen, —
and as it ought to be our stand-point in judging them, and
deeding our own course, — I will quote what is said upon it, in
the Report of the South-Carolina Branch, adopted in June
last: "For some time past, Southern christians have been
aware of the fact, that the same restless faction, whose untir-
ing agitations against Slavery have introduced confusion and
division into every body which has allowed their influence, were
also at work in the American Tract Society, striving to intimi-
date its officers, and pervert the principles upon which the
Society's operations were based, with the hope of converting
it into an engine for the promotion of their franatical and mis-
chievous designs."
This then makes it plain, that as the officers and friends of
the Society at the North and elsewhere have been for years
endeavouring to prevent the abolitionizing and perversion of
the Tract Society, and have prevented it ; and as the continued
co-operation and hearty zeal of Southern christians can make
such a perversion impossible, I will still love it, and invite all
around me to do so.
4. And ought I not still to love the Tract Society, when I find
its officers and its friends at the North — including some of the
first Judges and leading Journals, are prepared to stand with
us in vindicating the true character of the Society, the limited
object of its Constitution, and the equal privileges and rights
of Southern Evangelical christians;* and when I hear them
calling upon us not to be driven away from them, but to come
up to their help, and to the help of the Lord, and of our whole
country, by a liberal and laborious employment of its tracts
♦That Southern christians have any rights in, and under the Constitution
of, the Society, Dr. Ray Palmer seems to have never conceived. To him
it is a New England Society, and of *'bad and unchristian and purely
selfish men" at the South, he says "it is our high duty to disturb them.'*
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THE AMERICAN TRACT SOCIETY. 467
and volumes, diffused by our own Colporteurs, under our own
supervision, for the benefit of our own people, and to the extent
of the utmost outlay of all the money we can raise, and even
beyond it if needful?
In a Circular, published in June, and addressed as to "dear
brethren in Christ," to "Evangelical christians, and especially
to the Society's Colporteurs, Superintendents, and General
Agents, and to the Editors of the religious press throughout
our Southern and South-western States:" it is said
"The almost unanimous voice, not only of the Special Com-
mittee, but of the Society and of its friends and patrons in all
parts of the country is decided, that the Society must carry out
in good faith the sacred compact in its Constitution, and must
convey the messages of salvation through a crucified Redeemer
to every accessible immortal being, in all circumstances and
conditions, throughout all our boundaries, in fulfillment of the
great command to 'preach the gospel to every creature.'
"We most respectfully and in christian confidence ask our
esteemed fathers and brethren in the ministry, and those who
control the religious press, if they will not in kindness and
courtesy, and from love to Christ, and to millions of destitute,
perishing souls, refrain from prejudging the future action of
their brethren of the Committee in whom they have hitherto
gratefully confided.
"And in the name of our blessed Master we would call upon
ourselves and all our brethren, general agents, superintendents
and colporteurs, providentially engaged in this service, to go on
in our work of faith and labor of love, undiverted by whatever
may occur around us ; to confide in God and his people ; to do
all we can to spread the gospel of our Redeemer; to trust in
Him to order all events ; to supplicate Him to remove preju-
dice and open the way before us, to give us love to souls, a
spirit of peace and good will towards all men, and to make our
poor endeavours effectual in winning souls to Him. And may
we not confide in the great body of evangelical christians still
cordially to co-operate in this blessed work?"
5. But it will be said, does not the report of the Committee
of Fifteen, adopted at the last anniversary, including as it does
extra-constitutional and most objectionable resolutions in refer-
ence to publishing on moral duties and evils connected with
Slavery, render it impossible for Southern christians thus to
co-operate with the Society ? Now, in reply, let the following
considerations be candidly dwelt upon, and taken as a whole:
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468 THE AMERICAN TRACT SOCIETY.
(1.) That Committee was the result, and appointed in the
midst, of the political anti-slavery excitement, to which we
have alluded, and had special reference to alleged pro-slavery
proceedings in the past course of the Publishing Committee
and other officers, and to alleged improprieties in their whole
management of the Society.
(2.) The object, however, for which that Committee was in
fact raised, was to inquire into and review the proceedings of
the Society's Executive Committee, that is of some twenty
officers composing all its Committees. No power was granted,
and no report or resolutions authorized, on the subject of
Slavery, or on the right or power of the Society to publish on
that subject. Indeed, there is reason to believe, that a Com-
mittee for such a purpose, never could have been appointed.
The appointment of any Committee of investigation was, we
think, strenuously opposed, and the whole subject laid upon the
table, by a vote declared by the President The Executive
Committee, however, having voted that "should it be the pleas-
ure of the Society'* to appoint such a Committee, they would
"welcome and facilitate all their inquiries," the matter was
con^romised, and the special Conmiittee of Fifteen "appointed
to inquire into and review the proceedings of the Executive
Committee, and report."
(3.) The subject of publishing on Slavery appears to have
been brought before that Committee by the paper of Dr. Way-
land, and the consequent desire to say something which, while
it would not offend their brethren at the South, would remove
all objections founded upon the alleged pro-slavery character
of some past proceedings.
(4.) What this Committee did report, was therefore merely
an expression of their own judgment of what the Publishing
Committee, in their wisdom, acting under the Constitution, and
Tvith many guards and cautions suggested by the Committee
itself, should attempt to do. In going, even thus far, however,
the Committee acted without any authority from the Society,
in contrariety to another letter irom the Rev. Dr. Anderson, a
Baptist, and President of the University at Rochester; and
against a paper addressed to them by a State Tract Society,
bearing their distinct and earnest protest against the Society's
violating the catholic pledges of the Constitution, by issuing
Tracts which the South would not receive.
(5.) The Committee were led, therefore, to qualify and
restrain what they did say by a very full and solemn enuncia-
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THE AMERICAN TRACT SOCIETY. 469
tion of the constitutional object and principles of the Society,
that is, to issue only what is "calculated to receive the approba-
tion of all evangelical christians."
"We believe," say the Secretaries in the above card, "the
tenor and aim of the Report of the Special Committee, taken
as a whole, to be in full accordance with this view, and that
it was so understood by the Society in adopting it. That
report solemnly re-affirms, word for word, the fundamental and
catholic article of the Society's Constitution; and as publica-
tions are issued only by the unanimous sanction of the Publish-
ing Committee, consisting of six prominent clergymen from
as many different evangelical communions, the Special Com-
mittee have, in the closing resolution, (which Dr. Ray Palmer
himself offered,) enjoined on the Publishing Committee, 'that
their action in carrying out the principles contained in the
previous resolutions, will be such as will tend to promote the
widest and best usefulness of the Society throughout our whole
country/ '*
(6.) This view was taken by some Southern gentlemen pres-
ent at the anniversary, and by many afterwards at the South,
who nevertheless altogether disapprove of the objectionable
resolutions, and protest against them as extra-constitutional,
null and void. And that this was the real meaning of the Com-
mittee at large is evident from their throwing the whole
responsibility upon the Publishing Committee and requiring
them to act under their resolutions, only so far as would be
found expedient within the limits they defined, and which really
destroyed their apparent force ; and because some at least of
that Committee have approved of the course taken by the Pub-
lishing Committee in refusing to publish.*
(7.) It is also important to bear in mind that the report and
resolutions of the Committee were never submitted to, nor
seen by, the officers until after its adoption ; that as it related
to them it was listened to in silence; and that if we deduct
from the number of life-members who voted upon it, the fifteen
of the Committee, and the twenty general officers, the number
who adopted it would be reduced probably to less than one
♦The Hon. Mr. Frclinghuysen, when he was informed of the effects it
had produced in embarrassing the operations of the Society over large por-
tions of the country, he authorized a member of the Executive Committee
to say from him, that if such was the effect, he, as an individual, thought
the Publishing Committee were justified in pausing as they did.
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470 THE AMERICAN TRACT SOCIETY.
hundred out of the twelve thousand life-members on the list
of the Society.
(8.) The report of the Committee of Fifteen, embodying
the report of a Special Committee appointed by it, and who
gave laborious investigation into all the general, financial, and
business operations of the Society, with every assistance from
the officers that could be afforded them, and with results
reported by them as highly satisfactory, and containing a great
amount of information, — the whole report, we say, is extremely
important, as it removes all possible ground for calumnious
imputations, and confirms the public mind in its unbounded
confidence in the wisdom as well as the int^^ity of the man-
agement of the Society.
(9.) It is our belief also, that this report will lead ultimately
to great good to the Society. It is a climacteric. It is the
development of long cherished purposes and plans of aboli-
tionists. It is a demonstration of their feelings and of the feel-
ings of evangelical christians throughout the whole country.
It has led to the most thorough examination of the Constitu-
tion, the principles and the object of the Society. It has
brought out the "opinions" of honored as well as honorable
judges and journals in the extreme North, East and West,
adverse to the interpretation given by the Committee and by
Dr. Wayland. It has drawn forth on the same side, the able
advocacy of our leading religious journals in the same regions
of our country. And it has consolidated the views of all
denominations, of all Tract Societies, of all Journals political
and religious, and of every individual christian, ("the good
friends and patrons of the Society," as Dr. Ray Palmer so
kindly terms them,) in the South and South-west, in one ear-
nest protest against such an alteration of the Constitution and
perversion of the Society.
(10.) And finally this Report has led to action on the part
of the entire body of officers, composing in their united coun-
sels, the Executive Committee ; to action which the Committee
of fifteen seem to have anticipated and provided for, by throw-
ing upon them the responsibility of maintaining the constitu-
tional principles, object, and past course of the Society, so as
to secure its widest usefulness in all parts of our whole country.
The publication of a small collection of discourses on the duties
of masters, (by Southern Divines, and which had been pub-
lished in the South,) was withheld; other works, to which
objections had been made, were taken from the catalogue ; and
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THE AMERICAN TRACT SOCIETY. 471
the impracticability under the constitution, of publishing any
tracts or volumes on the subject of Slavery, clearly and repeat-
edly presented in Statements and Circulars, issued by officers
of the Society. And all this has been the result of, and has
been accomplished under the requirements and responsibilities
which this Report itself created.
This Report, therefore, has developed and made evident,
the general feeling of evangelical christians throughout our
country, as being that of love for the Tract Society, as it was
originally constituted, and as it has heretofore been carried on,
that is, as a union of all evangelical christians who are willing
to co-operate in diffusing the knowledge of our Lord Jesus
Christ, as the Saviour of sinners, and of vital godliness and
sound morality. And it has shown conclusively to their breth-
ren every where, that evangelical christians at the South, are
one with them in this affection for the Society, both as it
regards its principles and its object; that they are satisfied with
it as its constitution makes it, as they were united in its forma-
tion, and as they have remained in co-operation with it ever
since ; and that as they have never interfered with any of its
principles, either by asking more or less, so now they only ask,
and do confidently expect that the Society will be preserved
from all attempts to add to, or subtract from, its constitutional
object and principle.
6. I will, therefore, still love the American Tract Society,
because the officers have reinstated the Society in our confi-
dence, by carrying out the catholic principles and evangelical
spirit, and Christ-loving, and soul-saving character of its past
labours; by doing every thing that as a Southern christian
I could desire them to do ; and because in doing this, they were
sustained by the authority of the Society, as expressed by the
Conunittee of fifteen itself.
I will love it, because I feel every confidence that in view
of the universal protest of the South, and the very general pro-
test from the North and elsewhere, against the course recom-
mended in that Report — "if found consistent with the widest
influence of the Society in all parts of our country," — that the
Society at its next anniversary, will justify the officers for not
carrying it out, commend their wisdom in thus preventing final
disruption, and that they will thus perfectly restore confidence,
and increase and perpetuate the widest usefulness of the Soci-
ety in all parts of the United States.
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I will Still love the Society, because it has generously endeav-
ored to extend its manifold blessings to the Southern States,
not only so far as the South enabled them to do so, but by
employing suitable laborers wherever they could be found, and
expending whatever amount could be advantageously used.
And while in 1866 the number of Colporteurs in the Southern
and South-western States was 221, besides students, and while
in the agency covering South-Carolina and Georgia during the
past four years, up to June, 1867, the outlay was $11,279.61
beyond the income, and since then in a much greater ratio, yet
the Society has desired to increase and to extend its labors.
And I will love the Society still, because were it broken up,
or the South broken oif from it, we could not hope to form a
Southern Evangelical Tract Society, but would have denomina-
tional and rival Societies. This result has been considered
unavoidable by many in different denominations, and has
already been developed in Virginia, where one denomination
now employs more Colporteurs in the circulation of its publica-
tions, than the American Tract Society had in the field last
year.
"I will therefore love the Tract enterprise, because (to use
the words of Rev. Dr. Peck of the Methodist Episcopal
Church,) it is a cause in which evangelical christians can unite.
I hail as an omen of good the establishment of any institution
which will bring together christians of different denominations.
Bring them into contact ; let them become acquainted with each
other ; let them mingle their prayers and sympathies ; and their
prejudices will give way, and they will find that they have the
same religion."
7. And now in conclusion, I would say to my readers, that
since to use once more the closing language of the Report and
Resolutions of the South-Carolina Branch, "all the Colporteurs
now in the field in South-Carolina and the adjacent States, are
under the superintendence of the highly esteemed officers con-
nected with the South-Carolina Branch of the American Tract
Society; as these Colporteurs are themselves Southern men;
as no works or tracts are circulated, which do not pass through
our Depository, and as it is evident from the foregoing Report,
that no interference with the subject of Slavery will be per-
mitted through any agency of the American Tract Society, we
indulge the reasonable hope that the operations of the South-
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THE AMERICAN TRACT SOCIETY. 473
Carolina Branch (and all other Southern Branches) of the
American Tract Society, will receive undiminished and even
increasing support, confidence and co-operation at their hands.*
EVANGELICUS.
♦Next to the Middle States, says the New- York Evangelist, the most
liberal contributor to the general Treasury is — not New England — but the
Southern States. In these is included the Southwest, as in the Western
States we include the Northwest. The territory thus embraced is
immensely larger than New England, the population is greater, and there-
fore the amount given in proportion less. But the aggregate for the same
year (1856) was greater, amotmtin^ to $27,754.
New England is third on the list, having g^ven during the last fiscal
year $25,580.
Fourth in the enumeration is the Western and Northwestern States,
which gave the same year $21,458.
These facts show that the American Tract Society is truly what it claims
to be — a National institution. It represents our whole country. It is
sustained by the contributions of all the States, and labors for the welfare
of all.
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ARTICLES
REFERRING TO
The American Tract Society
ON DR. WAYLAND'S LETTER
BV
The Rev. Thomas Smyth, D. D.
Pubtisbtd t* tilt Nno Ytrk Oistrvtr
1858
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ARTICLES REFERRING TO THE AMERI-
CAN TRACT SOCIETY.
I.
Dr. Smyth, of Charleston, S. C, on Dr. Wayland^s Letter.
Messrs, Editors: I was glad to see the argument sent by Dr.
Wayland to the Investigating Committee of the Tract Society,
published in your paper, although I differ altogether from the
venerable writer. If any man could by subtle argument make
out a case against the officers of the Society in refusing to pub-
lish Tracts or Books offensive to christians of fifteen States on
the subject of Slavery, Dr. Wayland is the man; and if he has
failed to do this, we may conclude that it cannot be done, and
that they have pursued the only course which they could either
constitutionally or properly adopt.
The object of Dr. Wayland's paper is to prove that the Tract
Society should publish "the whole will of God," on the subject
of slavery, "and the consequences which must follow from
obeying or disobeying it."
In order to reach this conclusion he lays down the premise
that if the constitution of the Society does not allow this to be
done, then "the constitution itself would require emendation
and amendment." He proceeds, however, to show that the
constitution of the Society imposes no such restrictions, and he
concludes, that as Slavery deeply involves "the interests of vital
godliness and sound morality," as this is one of the most practi-
cal questions known to ethics, and as the wrongs and sufferings
of the slaves extend to "hundreds of thousands who are our
own christian brethren," this, therefore, is "one of those ques-
tions concerning vital religion and sound morality, the treat-
ment of which comes fairly within the objects for which the
Society was constituted."
THE ARGUMENT INCONCLUSIVE.
1. The Tract Society is an incorporated body, and bound to
act in strict accordance with its constitution, which limits its
publications to those "calculated to receive the approbation of
all evangelical christians." To reform and amend the constitu-
tion so as to require the Society to publish Tracts on the subject
of Slavery, offensive to its Southern constituency, it is not
enough that mere resolutions requiring the issuing of such
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478 THE AMERICAN TRACT SOCIETY.
Tracts should be passed. To do this the constitution itself
must be altered, and that in a legal way, or else the law of the
State will by an injunction restrain the Society from such a
perversion of its funds, and such an abrogation of its original
principle.
2. The Tract Society is not a Northern, or Eastern, or West-
ern Society. It is not sectional in any respect. It Is a National
Society. It is a Southern Society just as much, and as truly,
as it is a Northern Society. Christians f rcwn the South as well
as from the North united in its original formation. It was
founded and incorporated as The American Tract Society.
By the eighth article of its constitution it is required that "the
benefits of the Society" "shall be as far as practicable the same
in all parts of the United States/' and by the seventh, the sec-
ond, and the third articles of the constitution, "any person,"
and "any Tract Society," may, in the prescribed way become a
member, or an auxiliary of the Society. Neither does the con-
stitution prescribe any one place for the location or the annual
meetings of the Society. It is therefore most evident, that the
Society can only represent views and opinions, and objects,
which are of common interest and approval "in all parts of the
United States."
3. It is manifest from these facts imbedded in the very foun-
dation of the Society, that it never was designed, and never
could be adapted, to publish everything which any body of
evangelical christians believe to be a doctrine pertaining to
"vital godliness." Dr. Wayland says : "The interests of vital
godliness are to be promoted by setting clearly before men the
WHOLE will of God." Yet he knows as well as I, that what
"the whole will of God" on the subject of vital godliness is, is
to some extent a matter of dispute among evangelical christians.
The Tract Society, therefore, can only set forth in its publica-
tions "the whole will of God," so far as, and to that extent, in
which evangelical christians "are agreed," and "mind the same
thing." On the general doctrines of Christianity, "all evangeli-
cal christians are (as Dr. Wayland properly expresses it) in
harmony." But on some doctrines pertaining to vital godli-
ness, ay each denomination of evangelical christians must con-
sistently believe, each denomination of evangelical christians
differs from the rest. Whether the peculiar doctrine be of
baptism; or of the Church, with its ministry, and ordinances
and liturgy ; or of psalmody ; or of close communion ; or of the
five points of Calvinism, and the opposing five points of Armin-
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THE AMERICAN TRACT SOCIETY. 479
ianism; or of any other doctrine or point of discipline that
separates one denomination of evangelical christians from
another, each must justify its existence as a denomination upon
the belief that said doctrine pertains to the interests of vital
godliness.
And it is equally evident from the same facts, that the Tract
Society never was designed and never could be adapted, to
publish the whole will of God respecting "sound morality/^
On this point, also, there are different "minds" among evangeli-
cal christians, so that what is considered as contrary to sound
morality in regard to eating and drinking, to dress and equi-
page, to personal and household expenditure, to the Sabbath and
the mode of its observance, to education, secular and ecclesi-
astical, to the various modes of conducting business, to the
factory system, to manufacturing establishments, and an indefi-
nite number of other matters, evangelical christians in different
parts of the country and viewing them from different points,
hold different sentiments. For the Tract Society to set forth
the whole will of God respecting all these points ; to publish on
whatever subject has, as Dr. Wayland expresses it, ^'anything
to do with the interests of vital godliness and sound morality ;"
to set forth clearly whatever it is important that any should
understand, and "whatever is at variance with vital godliness
and sound morality, whether at the North or the South, at the
East or the West, in city or in country, among the rich or the
poor" — ^this is clearly an impossibility.
What is thus "at variance with vital godliness and sound
morality," the Tract Society cannot determine beyond what
evangelical christians in all parts of the United States agree in
so considering, and hence the Society "does {not) seem called
upon in view of the object for which it was constituted to bear
a decided testimony" on subjects about which there is a differ-
ence of opinion among evangelical christians. "The Society
cannot go behind," nor before, nor beside, nor above, nor con-
trary to what is agreed in by evangelical christians united in the
Society. This is the constitutional and imperative limitation
put upon its publications. And the only discretionary power
given to the Society itself and exercised under solemn respon-
sibility by its officers, who are amenable to the constitution
sanctioned by the incorporating charter and seal of the state, is
to decide what tracts, in their judgment founded upon a knowl-
edge of their views generally and as made known in various
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480 THE AMERICAN TRACT SOCIETY.
ways, are "calculated to receive the approbation of all evan-
gelical christians" "in all parts of the United States."
The Tract Society was not therefore intended to set forth
(as Dr. Way land sophistically paraphrases its constitution),
"the whole will of God" nor "whatever^' that is, everything
that "is at variance with vital godliness or sound morality," and
to "exhort the wrong-doers to repentance." The Society is a
union of many men with many minds, on the basis of those
truths of God respecting vital godliness and sound morality
wherein they are agreed. It is a compromise. It is a partner-
ship entered into by all evangelical christians who are willing
to become partners, not for every object, but for a specific
object carefully limited and defined. It implies and recognizes
differences of views as to what concerns the interests both of
vital godliness and sound morality, and it excludes from its
sphere of operations all such differences. It recognizes also —
and this is its benign and blessed characteristic— one faith, one
Lord and a common salvation; and in the spirit of christian
love and of ardent zeal for the salvation of souls, "the object
of the Society," the one and only object, was, ever has been,
and ever should be, to "diffuse a knowledge of our Lord Jesus
Christ as the Redeemer of sinners and to promote the interests
of vital godliness and sound nwrality." It was not intended to
set forth the 7vhole will of God and to discuss whatever is at
variance with that will, and thus publish cmi any and every
subject which any and every evangelical christian may consider
as a part of that will, or at variance with it ; but to "promote"
so far ay unitedly they can, the interests of vital godliness, that
is what they unite in believing to be vital, and of sound moral-
ity, that is, not politics, not sectarian or sectional schemes of
morality, not "questions of doubtful disputation," not every
thing that may by many be regarded as "having to do" with
sound morality ; but all that, and only that which "is calculated
to receive the approbation of all evangelical christians."
4. Dr. Wayland therefore encourages a very dangerous spirit
and puts into the hands of unbelievers a two-edged sword,
when he represents such a limitation of the object and publica-
tions of the Tract Society as "presenting a mutilated view of
christian duty and placing in the hands of unbelievers an argu-
ment against the divine origin of Revelation, difficult to be
answered." It is only doing what the Bible enjoins, when it
requires of all christians, "whereto ye have already attained let
us walk by the same rule, let us mind the same thing." By the
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THE AMERICAN TRACT SOCIETY. 481
very nature of its object and the careful limitation of its sphere
of operations, the Tract Society is preserved from the very
danger thus pointed out It makes itself responsible only for
holding forth the truth in reference to Christ as a Saviour of
sinners, to vital godliness and to sound morality, so far as
evangelical christians are agreed and can agree harmoniously
to co-operate in publishing and circulating. So far it is respon-
sible and challenges the objections of unbelievers. But as to
all other questions it is and must be silent. It says nothing.
It publishes nothing. It neither condemns nor approves. It
leaves all points wherein evangelical christians are not agreed
to the individual or denominational opinions of evangelical
christians, to promulgate and to diffuse them according to their
individual and denominational convictions. As well, therefore,
might an unbeliever cavil at the Bible Society for not publishing
all other kinds of works, and at the Sunday School Union for
not teaching theology and the whole will of God, and at every
humane association which is formed for "the promotion" of
some specific good for not attempting to accomplish every other
good work, as to cavil at the Tract Society and its officers, for
doing the only work which they were ever intended to do, and
for not doing some other work which they were not intended
to do — ^which they were carefully withheld from doing.
Dr. Wayland confounds the duty of churches, ministers and
christians in their individual and separate capacity in refer-
ence to the whole word and will of God, with the duty of
officers who are appointed in trust, under a limited and care-
fully guarded constitution to perform a specific and limited
duty, the only object for which the Society was constituted.
So far from this limited object and operation of the Tract
Society being any ground for objection or unbelieving cavil, it
is the very characteristic which has always and ever)rwhere
commended it to the hearts and affections of all who love our
Lord Jesus Christ as the Redeemer of sinners, and who are
anxious to promote to the widest extent the interests of vital
godliness and sound morality. This is proved by the whole
history of the Society. "Every year," to use Dr. Wayland's
own language, "on every platform and in every pulpit of the
land, this restriction has been held forth as the crowning excel-
lence of this catholic institution."
81— Vol. IX.
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482 THE AMERICAN TRACT SOCIETY.
ANOTHER INGENIOUS BUT FALLACIOUS ARGUMENT.
Dr. Wayland feeling perhaps insecure in this first attempt to
sustain his momentous conclusion that the Society must publish
on Slavery even at the hazard of "abandoning the whole South-
em field," erects another and a still more ingenious argument.
It is this : As "all evangelical christians" can be known to the
Publishing Committee only as members of different denominja-
tions, and the opinions of each individual can be known only
"by the formulary or articles of faith and practice to
which he affixed his name when he became a member of that
particular communion, and as "the christian lawfulness of
Slavery is not affirmed in the formularies or confessions of
faith of any evangelical denominations," and Slavery "is not
one of those subjects of denominational difference on which
the Society is forbidden to publish," it is therefore ( ?) one the
treatment of which comes fairly within {because it is without)
the objects for which the Society was constituted; or in other
words, whatever is not forbidden is required.
Now let any one examine the terms of this argument, and he
will at once perceive that it is not an argument. There is no
necessary connection between the premises and the conclusion.
We deny the assumption on which the argument rests and the
conclusion drawn, even were the assumption granted; and we
affirm that the point in question is left by the argument just
where it was found, and where it still stares us in the face.
The Constitution knows nothing of "formularies of faith."
Subscription to or explicit adoption of formularies of faith is
not required of private members by any denomination. In
some denominations such creeds are not recognized as fixed
and obligatory at all. In others where they do exist, different
interpretations are known to prevail. To constitute, therefore,
the officers of this Society judges of the existence, authority,
and true interpretation of the formularies of all evangelical
denominations, and upon such judgment to decide who are and
are not evangelical, and what is or is not, consistent with the
various evangelical creeds, in all their variations, this surely is
preposterously absurd.
But the argument is not only based upon the assumption of
facts which do not exist, of powers never conferred, and of
duties impossible to be discharged ; it is suicidal. It does not
prove what was intended by it and it confirms what it was
intended to overthrow. Dr. Wayland allows the binding force
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THE AMERICAN TRACT SOCIETY. 483
of the catholic principle of the constitution. He says: "It is
intended that no tract shall be published on subjects on which
the sects are at variance, but only on the subjects on which they
are agreed," If, then, members of the Society are known only
through church formularies, and those formularies are silent
on the subject of Slavery, does it not follow that no member
is to be known as either approving or disapproving anything
on the subject; and that the Society, not finding in those for-
mularies any article on the subject of Slavery, is not at liberty
"to go behind," or beyond, or beside, what is in those formu-
laries ? And as the denominations are known to be at variance
on the subject of Slavery, and as they are agreed in excluding
it from their formularies, is not the Society therefore bound to
exclude the discussion of that subject from its publications?
Is not this a logical and inevitable conclusion from the premises
assumed by Dr. Wayland?
We reverse the argument of Dr. W. There is not a formu-
lary of faith adopted by any prominent evangelical denomina-
tion, north, south, east or west, iii which Slavery is denounced
as a heresy or a sin, or in which the aboHtion of Slavery is held
forth as a dogma of faith or a duty of practice, either among
its credenda or its agenda. Slavery is thus regarded by all the
formularies of christian faith and duty as lying beyond, in the
territory of political and social economies. Even if the Tract
Society were based upon the platform of evangelical denomina-
tional creeds, it would therefore be confined to a field of opera-
tions from which, in the wise and gracious providence of God,
Slavery has been excluded.
Suppose the Publishing Committee attempt practically to
apply Dr. Way land's theory to the subject of Slavery. They
find that no church formulary has any article on that subject
to guide them. They find that those who are, and those who
are not, opposed to Slavery, have the same formulary. They
find denominations at the North, and at the South, with the
same creed, and yet divided and having no communion with
each other as denominations. They find that correspondence
and the interchange of delegates, which had long subsisted
between different denominations holding essentially the same
creed, is now terminated. They find that all this was the result
of attempts to "go behind and beyond" the creed, and to agitate
and legislate on Slavery. Must they not then conclude, that as
Slavery is a dividing wedge to denominations, an apple of dis-
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484 THE AMERICAN TRACT SOCIETY.
cord even among brethren of the same ecclesiastical family, it
is necessarily excluded from discusstion by the Society?
But Dr. Wayland's theory is not only suicidal, and absolutely
incapable of application, but it is contradicted by indubitable
historical facts. The framers of the constitution, several of
whom are still active officers of the Society, testify that they
intended no such thing, and did not suppose it possible that its
plain and explicit language was susceptible of such an inter-
pretation. In the formation of the Society, the convention
unanimously adopted the phrase "all evangelical christians/*
instead of the phrase "Christians of all evangelical denomina-
tions/' which had been proposed, thus making it a union of
christians, and not of denominations, a christian and not a
denominational Society, for christian and not denominational,
or political, or party, or sectional purposes.
And it is evident that it is only on such a basis and in such
a view of the Society that any sincere and conscientious
denominationalist can unite in it. Asa member of his denomi-
nation, he is, if an officer, bound to maintain its creed, its dis-
cipline, its forms and rites, in short, its differences and pecu-
liarities, that is, the whole will of God as that denomination
understands it, and hence if the Tract Society is to be made a
union on a denominational basis, he cannot join the Society ; it
is impossible.
We ask then, what does this theory gain ? and what difficulty
does it remove ? The answer is, nothing — ^not one.
But suppose it were otherwise. Let us suppose that the
subject of slavery was embodied in any or all evangelical creeds.
Suppose further that its abolition was included by them among
the requirements of vital godliness and sound morality, still
the union of all evangelical christians for evangelical purposes,
dear to them all, would be just as proper and just as practicable
as it is and has been in the Tract, and Bible Society, and Sun-
day School, and Missionary Unions, and Young Men's Chris-
tian Associations, and many others. In all these, differences
are left to denominational zeal, and all labor together for the
advancement of some common and specific principles and ends.
We are brought, therefore, by every aspect of the Society, to
the conclusion that the Investigating Committee were right in
not concurring with the object or the argument of Dr. Way-
land's paper, since its argument is as inconclusive as the object
is foreign to the special and specified end of the Tract Society.
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THE AMERICAN TRACT SOCIETY. 486
That Society cannot discuss the subject of slavery if it would,
and it ought not to do so if it could.
The new theory is like new wine put into old bottles. It
bursts the bottles. And to our taste, "the old wine," which has
become mellow with age, and flavored with the fragrance of
venerated men of God, by whom it has been preserved for our
use, "is better."
But Dr. W. like many sound orthodox evangelical christians,
is opposed to Slavery, and anxious to see it, and all the evils
they believe to be inseparable from it, removed. Be it so.
Evangelical christians at the South can love and honor them, as
they do Dr. Wayland, none the less on this account. They
would not restrain or hamper their opinions or philanthropic
christian exertions. But as they cannot unite with them on this
subject, they would unite heart and hand in promoting the
interests of all that is dear to them in common as evangelical
christians — ^and such is our union in this Society.
The Society is not denominational but christian. Hallowed
be the thought, an olive branch from the ark of our "common
salvation," a tender branch plucked from the mountains of
hope, emerging above the waste and howling waters of our
envyings and strifes and carnal divisions — let us cherish thee,
and plant, and nurture and water thee with the tears of joy
and the prayers of exultant anticipation, until the night is past
and the Dayspring from on high shall usher in the day of mil-
lemiial glory.
Based on that divine principle of association, which Chris-
tianity originated, the Tract Society is the demonstration and
the living proof that the tribes of Israel are one Israel, and
that amid all sectional and political and denominational differ-
ences, holding the Head, calling upon the name of one and the
same Lord, loving Christ in their heart of hearts, and loving
all who love Christ, evangelical christians are all one.
Bound together in this Society in the unity of the Spirit and
the bond of peace they have for more than thirty years awak-
ened joy among the angels of God, diffused peace and good will
on earth, and proclaimed glory to God in the highest.
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486 THE AMERICAN TRACT SOCIETY.
11.
Dr. Smyth, of Charleston, S. C, on Dr. Wayland's
Letter. — ( Concluded. )
The American Tract Society cannot therefore become either
secticHial in its sphere of operations or anti-slavery in its prin-
ciples. All evangelical christians in the slaveholding States
holding evangelical creeds and belonging to evangelical denomi-
nations are and ever have been to as great an extent perhaps as
at the North, members of the Tract Society. They love it.
As far as their means permit, and corresponding eflForts have
been made to interest them, they have contributed to its funds
and have otherwise sustained it. Its books have found their
way to every family. Its colporteurs and its agents have
labored in every conmiunity and among the bond as well as
the free.
Now the evangelical christians in these slaveholding States
are not willing to abandon their connection with the Tract
Society, and they are equally unwilling to be driven out of it.
The sacred compact into which, in the persons of Dr. Alex-
ander, and other venerated fathers, they entered, they are not
willing to dissolve. The contract then formed no power on
earth can dissolve. God was one of the partners to it ; it was
signed, sealed and delivered in God's presence and handed
over, for a perpetual covenant that shall not be broken, to the
archives of heaven. Its engagements will follow them and all
represented in it, through time, and accompany them to the
judgment seat. Evangelical christians at the South and South-
west may be excluded from their inherited reversicm in this
Society ; evangelical christians at the North and West may add
to, alter, and by "going behind" may so change the constitution
or practically pervert it, as to oblige those at the South and
Southwest to withdraw ; and the State of New York may be
induced to authorize the perversion of its charter, and the mis-
appropriation of chartered funds, and the abuse of a long
established name and character and power for evil or for good.
But in no event do evangelical christians at the South and
Southwest draw back from their plighted faith, or abandon
their vested interests, or consent to the violation of the bond of
union.
Such are the views and feelings of all evangelical christians
in the South and Southwest as members of the American Tract
Society, and to these they tenaciously cling from no selfish.
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THE AMERICAN TRACT SOCIETY. 487
sectional or pecuniary motives; of these as members of the
Tract Society, they know nothing. No I they cling to the
Society as affectionate children do to a reverend parent, because
they love both its Christ-loving character and its soul-saving
work. They dwell among a people who are all sinners — many
of them great sinners — and many of them ignorant and hard-
ened sinners, equally destitute of "vital godliness and sound
morality." The diffusion, therefore, among them of the knowl-
edge of our Lord Jesus Christ as the Saviour of sinners, and
the promotion of the interests of vital godliness and sound
morality, they most earnestly desire. They love all who love
Christ and this glorious work. They love and' honor evangeli-
cal christians of every denomination and of every section of
our country. It is a joy to them to co-operate with them in
this good work, and they have therefore never done anything to
render such union impracticable. They are now just what they
were when they united in the organization of this Society.
Their social and civil institutions are the same only with a
growing zeal for the diffusion of the knowledge of Christ as the
Redeemer of sinners, and especially among their colored
POPULATION. They have never proposed an alteration in the
constitution of this Society. They have introduced into it no
new element. They desire no restrictions, and they are not
willing to have any enlargement either of the object or of the
SUBJECTS of the Society's publications. All they ask the Soci-
ety to be and to do, is to be and to do, what it has been, and has
done, from the beginning. They neither wish the Society to
know slavery or anti-slavery, to be pro-slavery or abolition, but
just to keep to its constitutional and sole purpose. This is
what evangelical christians at the South expect and all they
desire. This is what the officers of the Society have ever done.
They have always acted under a solemn sense of the sacred
chartered trust reposed in them and of the constitution under
which they act. This is what departed men of God who have
labored for the Society, have ever done. "To execute this
trust on its true catholic basis, the Rev. Dr. Milnor labored
twenty years as Chairman both of the Publishing and Execu-
tive Committee; Timothy R. Green, Esq., seven years; Mr.
Thomas Stokes eight years ; Dr. Marinus Willett twelve years ;
Dr. John Stearns twenty-three years; Dr. James C. Bliss
thirty years, and Rev. Dr. Justin Edwards i^early as long — all
till their death ; and the venerated Dr. Alexander, who cheered
and counselled the Society from the beginning, acted three
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488 THE AMERICAN TRACT SOCIETY.
years on the Publishing Committee. From the lips of these
deceased devoted founders and toil worn laborers, connected as
they were with five great evangelical communions, no intima-
tion that the Society could rightfully, by any act whatever, give
offence to evangelical christians of any name or locality, is
known ever to have fallen, nor any such intimation, from the
lips of any member of the Committees; and no act of either
Committee has ever been carried into effect that was not unani-
mous."
And as this course, which is all that evangelical christians at
the South ask, is what the officers and venerated co-laborers of
this Society have always pursued, they confidently h(^e and
believe that this course will be required by the great majority
of evangelical christians at the North and in all non-slave-hold-
ing States. Southern christians love and honor these brethrai
in the Lord, and have perfect assurance that right feelings,
right views and right measures will be adopted by them ; that
whatever may be their personal views of slavery, they will keep
to the holy bond which binds them to us and us to them, in the
Tract Society; that as the direction and management of this
Society has been entrusted to them for the benefit of "all parts
of the United States," they will faithfully perform the trust.
That in this confidence we shall not be disappointed, you,
Mr. Editor, have given us great assurance. You say : "If the
present Publishing Committee were unanimous in their desire
to issue anti-slavery Tracts, they could not do it until they were
convinced that such Tracts would receive the general consent
of their constituency. But it is as plain as the sun at noon-day,
that the vast majority of the churches united in the Society,
wish the Committee to confine themselves to the specific work
for which the Society was made. Does the Episcopal Church
wish the Tract Society to engage in the anti-slavery excitement
of the times? No. Does the Reformed Dutch Church wish
it ? No. Does the Old School Presbyterian Church wish it ?
No. Does the New School ? No : some may, but the Church,
as a whole, does- not. Does the Baptist Church wish it ? A
portion may, but the whole South, and a large part of the North
do not. Does the Congregational Church wish it? A large
portion does, but we presume not a majority, even of that
denomination, desire the fatal step to be taken. How, then,
stands the case? If the Congregationalists and Northern Bap-
tists were unanimous in wishing the Society to publish on
slavery, there would still remain the Episcopalians, the
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THE AMERICAN TRACT SOCIETY. 489
Reformed Dutch, and the Presbyterians, who oppose the
measure with greater unanimity than the others favor it. At
a moderate estimate, four-fifths of the patrons of the Society
demand its abstinence from the discussion of Slavery, and its
continuance in its accustomed work."
May God grant that it shall be so. May He who has all
hearts in His hands dispose to wise counsels and to peaceable
and loving determinations. May He avert from this Society
the calamity of disruption or of legal contenion. May He
secure for its officers who have grown grey in arduous devotion
to its interests, the increasing gratitude and confidence of all its
friends on earth, and reward them hereafter with a crown of
righteousness which the Lord the righteous Judge shall give to
all them who here on earth, for His sake and for the salvation
of souls, deny themselves, take up their cross, and follow
Him.
And that you, Mr. Editor, and all Evangelical christians who
are like minded with yourself, may be animated with the zeal
and energy necessary to accomplish what is required, let me, in
conclusion, ask you to consider well the alternative. It is truly
A MOMENTOUS ALTERNATIVE. It INVOLVES THE SALVATION OR
PERDITION OF COUNTLESS MILLIONS OF IMMORTAL SPIRITS. And
this alternative is made clearly and distinctly the issue, and the
necessary issue, of this controversy. Dr. Wayland admits that
"hundreds of thousands of the slaves in our slave-holding
States are our brethren, members of Episcopal, Presbyterian,
Methodist and Baptist churches." It follows, of course, that
to them, even in Slavery and by slave-holding christians the
Gospel is preached, and faith and salvation come by what they
hear. Besides these hundreds of thousands of converted
slaves, there are some two millions of unconverted slaves, and
some seven millions of white people in the slave-holding States,
every one of whom has a soul to be saved or lost. And the
Tract and Colporteurs of the Tract Society constitute, as all
admit, a most efficient instrumentality for diffusing the knowl-
edge of a Saviour and of vital godliness and sound morality, an
instrumentality which has, in time past, been beyond all cal-
culations, valuable, successful and popular, and having had in
these Slave States among their millions of population, unlimited
access to bond and free and to the poor and rich.
Evangelical christians at the South ask of their brethren at
the North, that this wide and widening field, extending into
new States and illimitable Territories, and boundless popula-
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490 THE AMERICAN TRACT SOCIETY.
tion, and whose harvest is perishing for want of laborers — ^that
this vast portion of our common country, embracing hundreds
of thousands of evangelical christians, denominationally imited
with their brethren and sisters in the same church throughout
the North, and the East, and the West, shall continue to receive
at least some crumbs of the bread of heaven, some mercy drops
of the water of life, as for them that are ready to perish ! Yea,
they claim this by virtue of the sacred authority of the Consti-
tution, the Charter, and th^ thirty-three years of love and
labor and success which we have spent together, and of that
seal of heaven by which the witnessing Spirit, witnessing with
this Society, that it is of God, has bound us to keep the unity of
the Spirit in the bond of peace. They claim and they expect
this because their brethren at the North are, they believe, with
few exceptions, wise as well as good, and just as well as gen-
erous, and magnanimous as well as manly. And finally, because
it will restore to them their beloved Society, and again and for-
ever unite all evangelical christians in all parts of the United
States, in promoting throughout the length and breadth of our
extended territory the knowledge of our Lord Jesus Christ.
And now, brethren in the Lord in non-slaveholding States,
whatever may be your views on slavery, look prayerfully and
conscientiously, and in the spirit of frateral christian associa-
tion, on the dread alternative which Dr. Wayland admits, and
which the universal protest of the South declares to be inevit-
ably before you. Are you prepared, even if allowed by law,
to alter the Constitution and national catholic character of the
Society, to abandon eleven millions of people, one in every five
of whom is your christian brother by evangelical profession,
for the sake of publishing Tracts on Slavery to circulate exclu-
sively among those who are already opposed to Slavery? Dr.
Wayland answers this question by saying. Yes, abandon them,
rather than "withhold any portion of Divine truth because men
are unwilling to receive it ;" and "our blessed Lord," he says,
"seems to have made provision for precisely this case" when he
required his disciples to "wipe off the dust from their feet and
retire from any city" where "men would not receive his mes-
sage." "Does not this example," he adds, "determine for us
the rule of our duty !"
Strange infatuation, that can blind the mind and harden the
heart of a man *so wise and good and christian as Dr. Way-
land! What answer will he give, and what answer, Mr.
Editor, will all evangelical christians give, when I point them
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THE AMERICAN TRACT SOCIETY. 491
to a field covering fifteen States of this Union, and some eleven
millions of souls, who with one heart and voice say, "Give us
THE Bible, and the whole Bible, and nothing but the
Bible/^ who hail with welcoming joy the feet of every' herald
of the Redeemer of sinners, who bringeth salvation and pub-
lisheth the glad tidings; who open their doors, their hands, their
purses and their hearts to the Tract Society and say, "Come
over and help us," by diffusing to the very utmost of your
power among the bond and the free, among white and black,
"the knowledge of our Lord Jesus Christ as the Redeemer of
sinners and promoting the interests of vital godliness and sound
morality."
Let conscience and every christian feeling answer, "Lo, I
come to do thy will, O Lord." Let the Society at its next anni-
versary answer and "say. Come ; and let him that heareth say.
Come," that every one throughout this widely extended coun-
try "who is athirst," may come, and "whosoever will take the
water of life freely."
Amen and amen. Thomas Smyth.
P. S. — ^The writer need hardly repeat the assurance of his
high regard for the character of Dr. Wayland, as a man of
genius, as a profound scholar, an able professor, an author of
world-wide celebrity, and a christian of deep-toned piety and
tender charity. To his discourse on missions, the writer owes
much of that enthusiasm which has become a master passion
even in the death of manly vigor ; and although unknown per-
sonally he is loved in spirit. And even if disowned and cast
out as abominable by him on the earth, the writer will indulge
a humble hope that as a sinner saved by grace, justified by
faith, sanctified by the spirit of holiness, and made perfect
through the perfect righteousness of the Lord our Righteous-
ness, he may know and love him in the kingdom of heaven,
and then imite with him and with all of every name, denomina-
tion, and kindred, who love our Lord Jesus Christ, in ascribing
glory, and honor, and blessing, and praise tmto Him who loved
us, and gave Himself for us, and hath made us kings and priests
unto God. T. S.
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The Destruction of the
Hopes of Man
A Discourse Delivered in the Second Presbyterian
Church, Sabbath Morning, May 9, 1841, Being
the Funeral Sabbath Set Apart in Memory of
the late
General William Henry Harrison,
President of the United States,
By the Rev. Thomas Smyth, D. D.,
In Compliance with the Resolution Adopted at a
Public Meeting of the Citizens of
Charleston, S. C.
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THE DESTRUCTION OF THE HOPES
OF MAN.
Christian Friends and Brethren: We are invited this
day by the public voice of our fellow citizens of every religious
persuasion, to the contemplation of that melancholy event
which has clothed our nation in mourning. Death is in itself
considered, and in all possible circumstances, the most solemn
and august event which can transpire in the history of any
individual man. In it as in some imfathomable abyss the hopes
and the fears, the joys and the sorrows, the anticipations and
regrets, the matured plans and the projected schemes — of man
— are all engulphed. The eye that shone becomes dim; the
hand of industry is relaxed ; the arm of strength is paralyzed ;
the tongue of eloquence becomes mute; and that frame which
moved in energy and beauty, lies prostrate in the dust. The
inexorable judge, the indomitable adversary, the ruthless
destroyer, death — reigns and triumphs over the ruins of a
depopulated world. No tears can soften — ^no pity melt — ^no
sympathy aflFect — no wealth bribe — this grim and ghostly
tyrant. We all nevertheless love life. We all dread death.
And all therefore are susceptible of imutterable emotions when
called upon to behold a fellow being in convulsive struggles
with this last enemy. Hard and inhuman must be that heart
which can calmly witness its agonies or reflect upon its nature,
and not be solemnized by, death.
But while this is the characteristic influence of death, yet
when it is made to visit a sound individual who is elevated
above his fellows by the greater enjoyment of earthly fortune
or of sublunary glory, that, which in all cases is impressive, is
under such circumstances, actually overwhelming. We stand
abashed as if struck by the lightning's flash, or by the sudden
bolt of heaven. All that the imagination could lend of enchant-
ment to the fancied greatness of such eminent personages ; and
that inviolability which we had attached to their favoured
station, we see crushed as the moth and broken by the spell of
this great magician. And although in this land of equal rights
and privileges there are no titled nobility — ^no ancestral
splendour — nor any transmitted insignia of aristocratic great-
ness— yet are there the self-created destruction of a people's
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496 THE DESTRUCTION OF THE HOPES OF MAN.
choice, and that nobility which is conferred by eminent talents,
when consecrated to the public welfare. When therefore any
individual — any statesman, l^slator or judge — who has won his
way by public service to the enjoyment of public favour, and
who has received at the hands of a free people, some elevated
appointment as the proof of their heartfelt gratitude — ^when
such an one is made the mark of this great enemy and falls
beneath his irresistible stroke — ^it is peculiarly proper and
becoming in that people to give expression to their grief for
the departed and liieir sympathy with the living.
Funeral honors have been paid to the dead, among all nations
and in all ages of the world. The Egyptians embalmed, the
Greeks buried, the Romans burnt; but however ancient their
forms, all agreed in some manifestation of their honourable
estimation of the dead while they terminated their mournful
ceremonies, with songs and shouts of victory, as if he whose
death they celebrated had now secured the prize and attained
the summit of felicity. Orations also were by some appointed
orator, delivered to the people who were thus taught to emu-
late their glory and willingly to sacrifice their lives upon the
altar of the public weal. Similar also were the funeral solenmi-
ties observed by the ancient Jews. Mourners followed the
bier, upon which was borne the corpse of the deceased wrapped
in folds of linen, who poured forth the anguish of their hearts
in lamentable wails. Eulogists and musicians also 'were in
attendance, who deepened the sympathetic feelings of the occa-
sion by a rehearsal of the virtues of the departed. Men who
were distinguished for their rank and who at the same time
exhibited a claim to the favour of the people, for their virtues
and their good deeds, were honoured with the attendance of
vast multitudes to witness the solemnities of their interment.*
Most appropriate therefore and consonant to the general
feelings of humanity, is the civic appointment of this day for
the special commemoration of an event which has deprived the
nation of its presiding head. For while he whose death we
deplore was personally unknown to almost all of us, and it was
impossible for us to unite in the solemnities of his burial ; yet
inasmuch, as he was the common head and representative of
this extended commonwealth, and legally entrusted with its
executive supremacy — ^therefore should every member of this
confederated family testify his respect for the Father of his
*See Gen. 50:7-14; I Sam. 25:1; II Chron. 32:33; I K. 14:13, and
John*8 Archaology, i 205.
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THE DESTRUCTION OF THE HOPES OF MAN. 497
country. True it is that in his adoption into that endearing
and responsible relation is associated with the stoutest opposi-
tion of a large portion of our fellow citizen. But we have
never learned that any individual so resisted his introduction
to the presidential office upon the ground of any serious objec-
tion to his personal or moral character. However, many may
have questioned his qualifications, and especially at his
advanced age. for the onerous duties of the presidency — ^none
have denied his honesty as a man ; his claims as a distinguished
citizen of the republic ; his valorous achievements as the leader
of his country's hosts ; his wisdom, prudence, and uprightness
as a public statesman; or the unimpeachable int^^rity, and
unblemished patriotism, with which he discharged every duty
entrusted to him by his country during a long, honourable and
useful life. That he rendered eminent services to the State
all cheerfully allow. That he was great in arms ; wise in coun-
sel ; disinterested in conduct ; respected in public and beloved in
private life; the patron of the needy; the friend of the deserv-
ing; and the advocate of virtue, morality aiKi religion — ^history
will attest.
Death — which extinguishes all resentments; which crushes
the rising spirit of envy and hatred; which pacifies even the
fiendish malice of inexorable revenge; death — ^which covers
with the mantle of charity a multitude of sins ; which dissipates
the clouds of prejudice and gives vivid distinctness to every
remembered virtue; Death — ^has now concealed from us the
object of so many discordant feelings, and around whom were
gathered the hopes, the bright anticipations and dark forebod-
ings and fears of a million hearts. "The memory of them is
forgotten. Also their love, and their hatred, and their envy is
now perished ; neither has he any more a portion for ever in
any thing that is done under the Sun." He that hath gone
down to the grave shall come up no more. He shall return no
more to his house, neither shall his place know him any more.
It is but a little while and we behold him coming forth as the
flower of the spring, decked in all the glory and resplendency
of his exalted eminency. And now — although the story of all
this plendid pageantry is but of yesterday — his days are
extinct, his breath is corrupt, the graves are ready for him.
How true is it that man's days are as the grass ; as a flower of
the field so he flourisheth. For the wind passeth over it and
' it is gone ; and the place thereof shall know it no more. The
mighty are exalted for a little while, but are gone and brought
89— Vol. IX.
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498 THE DESTRUCTION OF THE HOPES OF MAN.
low ; they are taken out of the way as all others and cut off as
the tops of the ears of com.
My brethren, it is not our place or duty to eulogize the dead
or to recount the history of one whose exploits will form a
part of the history of his country. This duty has been assigned
to more fitting hands, and has already been discharged by many
well qualified for the task. Our business is with the living and
not with the dead. We would invite you to the contemplation
of death because this is the end of all men and the living will
lay it to heart. We would not desecrate this sacred temple on
this sacred day — and amidst these sacred services — ^by the
undue exaltation of man — whose breath is on his nostrils and
whose foundation is in the dust. The heathen magnified their
ancestors into deities and even granted them an apotheous
while alive. Christians too have imitated this heathen super-
stition and are even now found canonizing and worshipping the
dead. While therefore such evils have resulted from extrava-
gant and blasphemous funeral orations, it becomes us while
commemorating "th« departed spirits of the mighty dead," to
have a sacred regard to the true interests of the living.
To our minds therefore it has appeared no small tribute to
the praise of this community, that while other cities have
exhausted their sympathetic emotions in some great pagent —
and have given their testimonials in honor of the memory of
the late pr-esident, in the form of some civil and military pro-
cession, the citizens of Charleston have unanimously resolved
to show forth their regard, by the public expression of their
heartfelt sympathy — ^by the appointment of a public orator
who may perpetuate in faithful history the character of this
honoured leader of a mourning nation.
Part Second.
Job 14:19: Thou dcstroyest the hope of man.
We are here led to a contemplation of human life and divine
providence — of man as he urges on in his career as if possessed
of absolute and unlimited control over the destinies of life,
and of that irresistible and invisible power by which all his
schemes are frustrated and his plans subverted. **Thou
destroyest the hope of man."
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THE DESTRUCTION OF THE HOPES OP MAN. 499
I. Let US then first consider human life in that aspect in
which it is here presented. "So consumest thou the hope of
man."
Man is a moral agent and therefore susceptible of hope.
This aflFection pre-supposes the existence, and implies the exer-
cise of, the highest mental faculties, the understanding to form
the idea of its object; of the judgment to determine upon its
worth, on actual comparison of facts and arguments; of the
will to choose it; of the imagination to portray it in inviting
colours ; of that penetrating foresight by which the mind travels
into the future and of that lofty principle which leads man to
better his condition and to seek the attainment of more exalted
good.
Hope is the necessary associate, and certain evidences, of
high intellectual capacities — the sure impress of a free, moral
and accountable nature. It is a characteristic principle of man.
It is one of the strongest affections, which sway and tumultuate
the human breast. Without it, desire would sink into despond-
ency; expectation languish; and the mind, like a vessel
becalmed, or locked up amid the frozen Polar seas would fail
to exert its energies or to develop its latent susceptibilities.
Hence the most vital movement mortals feel
Is hope : the balm and life-blood of the Soul.
Hope of all passions most befriends us here,
Man's heart at once inspirits and serenes.
Indulgent heaven
Sent down the kind delusion, thro the paths
Of rugged life to lead us patient on
And make our happiest state no tedious thing.
But we must proceed to remark that the hopes of man, in
which centre all his treasures and delights, and to which he
clings with an unyielding grasp are nevertheless continually
blasted. With whatever appearing buds she covers the tree of
our promised happiness
Hope gives not so much warrant, as despair
That frosts will bite them.
And while all are under the necessity of leaning upon this
guide and comforter, all bitterly complain of her cruelty and
deceit.
So was it with this most ancient of all poets, in this most
sublime and interesting of all poems.
And forever as the crumbling mountain dissolveth
And the rock mouldereth away from her place,
As the waters wear to pieces the stones.
As their overflowings sweep the soil from the land.
So consumest thou the hope of man.*
♦Good's translation.
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500 THE DESTRUCTION OF THE HOPES OF MAN.
Such is the aspect here presented to us of human life — and
such the mysterious paradox in the constitution of our nature
in relation to future events which it is our present object to
explain. We will then endeavour to shew from an examina-
tion of the present state and condition in which he is placed,
that the fond hopes of man must be in majiy cases inevitably
destroyed.
Man is a finite being. Though a free agent he is not pos-
sessed of absolute dominion. Though rational, his knowledge
is not unlimited or perfect. His powers are, in their fullest
development, feeble and confined. He is bounded by a horizon
beyond which he cannot gaze. He is fastened to a narrow
sphere to which he is held by an irresistible attraction so that
he cannot possibly ascend. " 'Tis vain to seek in man for more
than man,*' — to ascribe to him faculties he does not possess,
and to require of him attainments to which he cannot possibly
reach. Whether we look backward with retrospective eye, or
forward with eager anticipation, we are alike incapable of com-
prehending the infinite relations in which every event stands to
every other. "Boast not thyself of tomorrow," says the wise
man ; "for thou knowest not what a day may bring forth." "O
Lord," exclaims the confounded prophet, "I know that the way
of man is not in himself ; it is not in man that walketh to direct
his steps."
Such is the nature and such the destiny of man. Now it is
not for us to quarrel with this constitution of our nature, or to
say unto God "why hast thou made us so." It is not for us to
imagine that we are other beings, or of a higher order, or
endowed with superior powers, than the facts of the case will
warrant.
Man know thyself. All wisdom centers here.
Since then hope has reference to the future, and implies a
certain knowledge of a thousand contingencies it is at once
evident that in the formation of his hopes man must be liable
to innumerable mistakes, and that his hopes therefore must be
in most cases destroyed. Besides, hope depends, for its
strength, more upon the peculiar temperament of mind than
upon the real nature of external circumstances. Some there-
fore indulged hope when they might well despair or at least
seriously doubt. Their own feelings and desires colour dis-
tant objects with a seeming brightness. These shine forth
resplendent on the lustre of their own vivid imaginations.
Meanwhile as they hasten their approach to such scenes of
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THE DESTRUCTION OF THE HOPES OF MAN. 601
promised bliss — ^the heavens gather blackness — all before them
is gloom — and they find their path concealed by an impenetra-
ble obscurity. "Their hopes are destroyed."
The same conclusion follows from the consideration of that
relation in which such hopes stand to the similar constitution of
other minds. For if, in their formation, we are all liable to
inevitable oversight and mistake, notwithstanding all our
watchfulness and our keenest penetration, — when we remem-
ber that in the attainment of any object of hope we are depend-
ent upon the co-operation of other minds, equally short-sighted
and imperfect, with no assurance of their favour, and no
motive to any special attention to our interests — how impossi-
ble is it to avoid this destruction of our fondest hopes. Unable
to direct our own way we travel through a devious void, and
are disconcerted in our plans by endless paths each leading to
some diflFerent termination, and all crossing one another. And
if, were there no other than a straight and beaten course we
are so liable to come short of our desires ; — when we venture
blind-fold to be guided by the blind, through this variously
intersected pathway, can the result be other than the bitterest
disappointment? Our hopes spring from our own imperfect
and unstable minds and therefore rest upon a false foundation.
They depend upon the promises of others which are made only
to be broken and which the slightest change may turn into the
bitterness of hatred and revenge. They are built upon the
virtues of humanity, which are too generally only the covering
for selfishness and pride. And therefore our hopes, founded
on insecurity, and supported by buttresses which are themselves
without strength, are overwhelmed with destruction by the
first windy storm and tempest.
This deceitfulness of hope arises further from the nature
of those external objects upon which our hopes are fixed.
The mutable purpose of a mutable mind, and depending upon
the purposes of other minds as changeful, hope centres upon
objects which are themselves mutable. The failure of any one
of a thousand contingencies — or occurrence of any one of a
thousand possible events — may make the realization of our
hopes altogether impracticable. Our hopes, then, are, in every
way, uncertain. There is no solid basis upon which they can
be made to rest. They arise, like the. fluctuating billows of
the uncertain deep. Like them they are inflated with a
momentary fulness, and, like them, they sink, to be again
elevated and again destroyed.
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60'^ THE DESTRUCTION OF THE HOPES OF MAN.
They raise us from despair and give us hopes,
Only to plunge us in the gulph again,
And make us doubly wretched.
And besides this — that good which is the object of hope is
oftentimes and in view of all the circumstances of the case, not
really a good. It is good as it appears to us, but not as it
appears to God. It is good as it presents itself to our imper-
fect minds now, but not as it will afterwards be received by us
in its true developments. It is good when contemplated from
that point of observation where "Hope with a goodly prospect
feeds the eye," but not when it comes to be estimated from the
lofty summits of an all-surveying futurity.
This leads us to observe that this destruction of our hopes
must necessarily follow from the nature of that unknown
future upon whose disclosures they depend. In attempting to
fathom the depths of the untried futurity the mind of man
transcends its powers. It estimates the future as if it were
present. It draws its own inferences and conclusions as if the
whole series of coming events had passed in review before it.
It confidently reposes upon the infallible accuracy of its own
calculations which are founded upon ignorance, conducted in
doubt, and sure to betray. And it takes for granted as an
assumed datum for all its prognostications, the certain con-
tinuance of life which yet may at any moment cease.
Whether therefore we consider the nature of man himself —
the relation in which he stands to other men — ^the nature of
those external objects on which hope is fixed — or that unknown
and undiscoverable future upon whose developments they
depend — it is at once apparent that the hopes of man must be
ever found evanescent, deceitful and liable to destruction.
Now that what the reason of the case thus teaches us to expect
as the inevitable result of man's present character and destiny
is actually the case, will at once appear by a reference to human
life. History is little more than a record of the vain pursuits —
the thwarted ambition — ^the disappointed expectations — ^the
overthrow, calamity, vicissitudes and distress of individuals
and of empires. Poetry is confessedly based upon this insta-
bility of earthly good. She may be personified as the genius of
melancholy, seated upon the "ruins wild" of some desolated
hearth ; her harp is in her hand, and as the evening breeze fans
her dishevelled hair, she awakes its chords to sounds of ten-
derness and pity. By her delineations of an ideal happiness
and her pictures of unfading joy she would lift the soul above
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THE DESTRUCTION OF THE HOPES OF MAN. 503
earth's cloudy sky and mitigate the real ills of life by the con-
templation of her visionary bliss, and by giving voice to that
inward sense of grief which would otherwise prey upon the
heart. Look round upon the nations of the earth and ascertain
the history of their present empires. Who sits upon their
mighty thrones? Who wields their sceptres? Do we not
every where find new races of men who have dispossessed the
old — new dynasties which have broken up the lines of a kingly
succession whose perpetuity was regarded as fixed and certain
as fate. Their unalterable laws, their immutable decrees, their
invincible armies, their universal empires, their eternal domin-
ion— ^have all been insufficient to withstand that mighty torrent
which overwhelms in destruction the fondest hopes of man.
For:
As the waters wear to pieces the stone,
As their overflowings sweep the soil from the land,
So consumest thou the hope of man.
Seek out upon those majestic cities on whose erection were
lavished the riches of the world, whose strength was as the
strength of mountains, and whose overthrow was deemed
among the most impossible of all events. Where now are
Thebes, and Ninevah and Babylon, and Tyre, and Persepolis,
and Petra that builded herself on the very clefts of the rocks ?
'*As the crumbling mountain dissolveth and the rock mouldeth
away from his place," so have they passed away. Their glory
has vanished, their memory is forgotten, and their name and
their memorial have perished with the hopes that once clustered
so thickly around them.
Nay, my hearers, you have but to make a survey of any
existing community to have the truth of this melancholy picture
fully confirmed. Who, half a century ago, were the rich, the
fashionable and the leading members of society ? Will you not
find, too frequently their survivors, reduced to circumstances
of hard necessity? Who are now the possessors of wealth,
and honor and elevated station? Are they not those who
have risen to eminence upon the advancing tide of fortune?
Revisit the place of your birth after a few years' absence, and
will you not find yourself as in a strange land ? Inquire after
the associates of your early boyhood and how many tales of
disappointment and sorrow will their history unfold? Recall
the scenes through which you yourselves have passed — ^the
visions of youth — the ambitious dreams of maturer years — ^the
expectation of a near and certain happiness which at a later
period you confidently indulged — ^who does not weep over
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504 THE DESTRUCTION OF THE HOPES OF MAN.
buried joys ? Who ever realized in manhood the anticipations
of boyhood? Is not the present a perfect contrast to the plans
and prognostications of the past ? Do we not every one of us
bear testimony to the impotence, the ignorance, and the insuf-
ficiency of man, and to the vanity of all earthly hopes ?
II. Let us, then, in the second place, attempt to fathom this
mystery and to collect together those rays of truth which are
thrown upon this condition of man when received in reference
to the overruling providence of God. In the conduct of the
affairs of men — and in the disappointment of all human expec-
tations— God is represented as the agent. "Thou destroyest
the hope of man."
Are we then to understand that human life is conducted upon
a system of fatality or that God as an omnipotent and irresisti-
ble Sovereign by the mere exercise of his arbitrary will, orders
the affairs of men ? No ! by no means. Fatality excludes all
recognition of a superintending mind or of justice and mercy,
wisdom, goodness and truth as the attributes of that mind. It
refers all events to the fountain of absolute power, inherent in
the very nature of things, and working by their sole instru-
mentality. The doctrine of a divine, disposing providence as
received by christians is infinitely removed from such fatalism.
It recognizes every possible event, as a component part of that
grand and universal system, over which God presides, and
which, in the combined exercise of all his glorious and benign
attributes, he makes to work together for the accomplishment
of the best ends. Nothing happens by chance. Nothing pro-
ceeds from blind fate. Nothing arises from uncontrolled and
arbitrary destiny. Divine justice invades not human freedom,
nor is the liberty of man controlled by the divine governance.
Mercy rejoices in co-operating with human weakness. Unerr-
ing wisdom directs and regulates all events ; while omnipotent
energy secures the best ultimate and everlasting good. God
therefore is not an inexorable tyrant, but an all wise and pre-
scient father. He is not the despot but the wise governor of
the nations. He is not unguided by law but is on the contrary
in all things governed by infinite wisdom and by infinite good-
ness. Gk)d is a Sovereign — ^the Supreme Lord and ruler, pos-
sessing all authority in heaven and on earth without control
from any other being. God is omnipotent, and therefore hav-
ing unlimited and infinite power is able to do whatsoever
seemeth to him good.
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But then God is also infinitely just and holy and wise and
merciful, and we are therefore assured that while He can do all
things, He will do all things wisely and well.
The apparent incongruities in the present dispensations of
divine provicknce and this destruction of all man's fairest and
fondest hopes is a subject of great moment— of great obscurity,
but nevertheless susceptible, we think, of very clear illustration.
The confusion is only apparent and not real. It is founded
upon our ignorance and not upon the true facts in the case.
Such confusion and uncertainty, you will observe, is not
found to exist in inanimate nature. Here all is order, regu-
larity and system, so that we can calculate the future and act
upon the certainty of its coming changes. And yet even in
nature whenever our knowledge is imperfect, her laws become
involved in mystery and the occurring phenomena seems to be
unregulated and in utter confusion. It is hence apparent that
all seeming confusion in the conduct of the aflfairs of God's
moral kingdom arises from our imperfect understanding of its
nature and its principles. We look upon the vast machinery
of God's wide and universal providence. We see ten thousand
wheels, and wheels within wheels, all in busy revolution.
Instead of the uniformity and necessity of natural causes we
perceive men as free agents, apparently controlling the
changes that ensue. Thus regarding mere visible and second-
ary causes, and being altogether unable to comprehend the
invisible and great first cause we are ready to r^ard as without
order and void, what in its true relations would appear to be
consistent and harmonious.
We are thus led to another observation which will go far to
unravel this labyrinthine maze. It is the very fact, already
established, that human beings are rational, moral, accountable
and free. God's disposing providence is therefore directed
towards them as such. But as the actions of men, however to
the view of omniscience they are certain, are toward mortal
comprehension among the most contingent of events, and, to
any considerable extent, altogether undiscoverable and incal-
culable— it must necessarily follow that the whole scheme of
divine providence which depends upon them, and is made up in
part by these concurring elements, will appear to us as equally
dark, confused, and uncertain.
Another observation here arises. God's providence is not
to be estimated by any exclusive reference to isolated or indi-
vidual cases, but only as it comprehends the entire system.
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506 THE DESTRUCTION OF THE HOPES OF MAN.
God IS moral governor not of me, or of you or of any number,
but of all men, and of all beings throughout the wide imiverse.
He must of course direct every thing with a view to the best
interests of that universe. And since we are utterly incompe-
tent, in any given case, to decide what is or is not accordant
with this universal good, it must follow that our judgment or
reference to individual events will be in all cases necessarily
fallacious. The very event we deplore and at whose occur-
rence we are staggered and confounded may constitute a link
in some golden chain by which the welfare of millions is bound
together.
Besides, as has been seen, the very objects on which men
ground their confident hopes are oftentimes sinful and injuri-
ous or altogether beyond their proper sphere. It thus becomes
necessary for the real good of such individuals, and for the
true welfare of others connected with them, that such objects
should be withheld and their enjoymient prevented. Such
hopes are wisely and mercifully frustrated. God destroys all
such hopes of vain men, and all the vain and sinful hopes of
every man. Such hopes as would be injurious to God's chil-
dren, to His church and to His cause, or as would interfere with
His wise arrangements, God scatters as the chaff before the
wind. He thus gives wings to riches, and plants a thorn in the
side of the ambitious, and disperses the gatherings of the
covetous, and levels the palaces of the great.
This apparent mystery and severity of divine providence
arises further from the character of God as God. He is
incomprehensible by us and past finding out in His nature, char-
acter, attributes, or ways. There is an infinite disproportion
between God's actions and our ideas. His purposes of wis-
dom or equity of goodness or mercy in any particular dispensa-
tion, we cannot discover. And while the end and design which
God has in view are hidden among the secret things which
belong only to the Lord how can those proceedings which con-
spire to such ends be otherwise than obscure, perplexing and
seemingly contradictory. Who hath known the mind of the
Lord or who hath been His counsellor? As the heavens are
higher than the earth so are my ways higher than your ways
and my thoughts than your thoughts saith the Lord.
But what is most important to be observed is, that while
our ideas and hopes are founded upon the supposition that we
stand toward God in the natural relation of imfallen creatures.
God directs all his dispensations toward the children of men
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THE DESTRUCTION OF THE HOPES OF MAN. 507
with a single and a constant view to our present fallen and
sinful state — ^that, as it regards the wicked, their designs may
be thwarted — that, as it regards the righteous, they may be
disciplined and prepared for a better state — and that, as it
regards all, they may be continually reminded of the vanity, —
the smfulness and the unsatisfactionness of all sublunary good.
As the wise disposes of all events God therefore destroys
the hopes of men because those hopes are grounded upon an
ignorant misconception of our own best interest, and of the
true welfare of God's moral empire — and because our views of
what is expedient or proper in any given circumstances are
based upon narrow, selfish and partial and arrogant presump-
tions. The cause of all such disappointments is to be found,
therefore, not in God but in man — not in the disorder of the
divine procedure but in the short sighted policy of the creature
— who looks only to the means of his present gratification while
God has regard to the permanent and best good of every indi-
vidual and of all worlds.
We may therefore consider all sudden and overwhelming
calamities and of the destruction of earthly hopes as intended
to recall our minds to the solemn and too much forgotten fact
that God reigneth and ruleth amongst the inhabitants of the
earth as well as among the armies of heaven. Strange it is
that any additional evidence should be necessary to impress
upon our minds a truth in itself so sublime, and in the lustre
which it throws over the whole creation so resplendent and
glorious. Whether we look to the heavens — we behold in their
order and beauty the glory of God — or to the earth we see in
the whole system of its laws the evident impress of the divine
wisdom and goodness. And yet, because of that very system
by which all things are carried on, — that certainty with which
all events follow their respective causes — ^and that silence and
stillness with which the movements of the divine providence
are conducted — there is generated a sceptical unbelief in any
presiding, intelligent, and governing mind. That very cer-
tainty and regularity in the affairs of men which are essential
to the existence of any permanent society, and which God,
therefore, in His infinite goodness has so generally secured, is
made the reason for denying His existence altogether, for
rejecting His interposition or control, and for living as athe-
ists in the world.
Now it is to meet this sceptical tendency of the human mind
to refer the uniformity of nature to some blind and unintelli-
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508 THE DESTRUCTION OF THE HOPES OF MAN.
gent fatality or chance, and to direct the attention of His crea-
tures to the numerous proofs of His assured existence and
government, that God allows events to happen which baffle all
human calculation, confound all carnal wisdom — and destroy
all sublunary hopes. And just as the interest and attention of
men are attracted to the study of astronomy and God's physi-
cal laws, by the occurrence of phenomena of a rare and unusual
order ; so would God invite the consideration of His creatures
to the laws of His moral kingdom by some overwhelming and
unanticipated calamity. God now addresses us through the
understanding and not through the senses. He speaks as unto
wise men and not any longer as unto children. He is no longer
heard as by some audible voice — or seen as in some burning
bush — or listened to as when He uttered His voice amid the
thunders of Sinai— or made manifest, as when the man's hand
paralyzed the awe struck monarch. But God is just as cer-
tainly most high over all the earth, — ^the God in whose hand
our breath is and whose are all our ways — ^now as he was in
ancient times. But for proof that God is the one Law-giver
who is able to save and to destroy, who maketh sore and
bindeth up, who woundeth and His hands make whole — we are
now to look — not for any supernatural, revelations, but to the
extraordinary events of His daily providence. When we find
Nebuchadnezzar in the very height of his glory admonished by
a sudden obscuration of that glory, and when at the appointed
time, with the words of exultation on his lips, we behold the
might of his power and the honour of his majesty departing
from him — we are required to believe with holy writ that the
matter is by the decree of the watchers, and the demand by the
word of the Holy Ones ; to the intent that the living may know
that the Most High ruleth in the kingdom of men. Now just
in the same way and by the same conclusions of necessary rea-
son "the Lord is now known by the judgments which he exe-
cuteth." When we see, as in the case of the late emperor of
France, one who may be regarded in comparison with heredi-
tary princes as "the basest of men" — by a series of events
which transcend all ordinary occurrence and which taken
together appear to be guided by a supernatural influence, raised
to that proud eminence where he shed terror upon all the
nations of the earth. And when we behold this same individ-
ual after so many miraculous achievements and so many hair-
breadth escapes, and at a time when his prospect of victory
was brighter than on many an eventful day when his sun rose
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THE DESTRUCTION OF THE HOPES OF MAN. 509
ascendant through the storm of an impenetrable darkness —
when we behold him thus humbled with defeat — ^seized as a
prisoner — ^abandoned by his troops — ^and in the eye of the
whole world bound as a victim to a lonely and barren rock of
the ocean. Surely in this wonderful history the interposition
of the Most High as ruler in the kingdom of men is just as
necessary to account for the otherwise inexplicable phenomena
as in the case of the Babylonish despot.
And similar therefore must be our conclusions from the
reasonable interpretation of those daily occurring events which,
from our inability to trace them up to their certain causes, or
otherwise to explain, we term mysteries of Providence.
My brethren let me commend this fruitful subject of practi-
cal instruction to your most attentive consideration, both in its
natural and individual application. Wonderful has been the
history — unparalleled the progress — and glorious is the future
destiny of this great republic. Plucked as a healthful branch
from the most fruitful and luxuriant of all trees, by God's
own hand it was planted in this untrodden wilderness. The
dews of heaven have watered it — ^and God Himself, as the good
husbandman, has watched over and preserved it He prepared
room before it, and did cause it to take deep root, and it filled
the land. The hills are covered with the shadow of it and the
boughs thereof are like the goodly cedars. She sends out her
boughs imto the sea and her branches unto the mighty rivers of
the West. This is the Lord's doing and it is marvellous in our
eyes. The hand of the Lord was in all this and for our instruc-
tion and as an example to the world has God thu^ made bare
His arm and declared His mighty works unto this pe(^le.
Let then this nation know and consider her origin — the
source of her present greatness — ^the conditions upon which
hang her coming destinies — and the consequent responsibilities
under which she lies to acknowledge, fear and honor God.
Let the Lord be known by the judgments which he executeth.
Let him be recognized and adored as "the One Law-giver who
is able to save and to destroy." Let our minds be turned away
from that atheistic and excessive idoktry which is by all par-
ties, given to the virtues, the talents, the achievements, and the
wisdom of man ; and let us be taught that it is not by might,
nor by power, nor by wisdom nor by the skill and cunning of
man, apart and by themselves considered, but that it is by
righteousness alone any nation is exalted, or permanently
secured.
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510 THE DESTRUCTION OF THE HOPES OF MAN.
But we must forbear. The hope of man — ^the hope of all
men — ^the vain hopes even of the good and the wise — all the
hopes which centre as their object and their end upon the crea-
ture or upon any created good shall be destroyed.
Whether it be pleasure it shall vanish as the morning cloud
and the early dew. Whether it be honour it shall burst like
the bubble upon the stream. Whether it be fame it shall be
found vain as the empty sound and false as the deceiving
heart. Whether it be riches they shall take to themselves
wings and flee away. Whether it be knowledge and learning
these also shall perish. Whatever, in short, in the world or the
things of the world may attract, and engage our hearts, shall
be destroyed. Though apparently firm and well grounded as
the everlasting hills yet shall they waste away "as the crum-
bling mountain dissolveth, and the rock mouldeth away from
his place." Though the objects of our hopes may be enduring
as the rocks and stones of the earth — ^yet
As the waters wear to pieces the stones from the land,
As their overflowings sweep the soil.
So are the hopes of man consimied. Such, O man, is thy
condition and destiny. Such is the unalterable nature of all
sublunary hopes, and earth-bom wishes. Brethren, let no man
deceive you by vain and foolish fancies. Though your heart
be hard as the nether mill stone. Though you stand in your
pride like a mountain. Though you bare your heart against
the divine vengeance as an invulnerable rock. Depend upon
it you shall yet give way when it may be too late. In God's
hand there is a hammer with which He can break even the rock
in pieces and shiver the hardest stone. Your proud hopes
shall perish. Your loftiest looks shall be brought low. Your
most gorgeous palace, shall be overthrown and laid in the dust.
The rays of darkness will come upon us all. The storms of
adversity will burst in thunders upon your path, and you will
know that the Lord He is God when He lays His vengeance
upon you. For it is appointed unto all men once to die and
after death the judgment.
But there is a hope which shall not be destroyed — which is
stronger than mountains — ^more lasting than the everlasting
hills — and more durable than stones themselves. The moun-
tains may crumble and decay — ^the land yield to the wasting
torrent — the stones themselves be overcome — ^and all earthly
good perish — ^but this hope remaineth firm and abiding. It is
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THE DESTRUCTION OF THE HOPES OF MAN. 511
the hope of the christian — ^the hope which is in Christ — ^the
hope of the gospel — a good hope through grace. This hope is
full of immortality and, in the measure of its promised bless-
ings, past finding out. This hope is sure and it is steadfast.
It is fastened by that chain of divine purpose and mercy which
all earth and hell cannot sever, and it is anchored within the
veil, in that rock of ages which shall remain when moon and
stars and all else shall pass away.
It was this which arose as the star of Bethlehem upon
that night of storm, and tempest, when the foundering bark of
a nation's hopes, driven upon the rock, was battered by the
irresistible breakers. The thought that our late president had
been led to cherish the christian's hope — ^that he gave daily
evidence of a change of feelings and of views — ^that his first
act on returning to his presidential residence was an act of
prayer — that his first purchase was a Bible — that his first deter-
mination was to profess the christian religion and enrol himself
under the christian banner — ^this it is which sheds a ray of
light over the otherwise impenetrable gloom of this dark dis-
pensation and covers as with a celestial bow this destruction of
the hopes of man.
I confess that to this hope my mind involuntarily and con-
stantly turns when I bring to view the eventful transition of
this honoured personage from time to eternity — ^and from the
chief seat of executive authority on earth, to the bar of
heaven's judgment before which all must alike stand. Nor do
I at all doubt but that in that closing scene of his earthly
drama however General Harrison may have thought upon the
events of the past or upon the anticipated glories of the future
— he turned away from all other considerations to this unspeak-
able gift of God to man. Insignificant to him were then the
riches — the honour — the fame — that cometh from man. But
infinitely momentous arKi important to him were the favour of
God and the honour that cometh from Him. And while mil-
lions were ready to celebrate his happiness in his pre-eminent
success — sure we are that to his mind the only desirable object
of hope was the blessedness of that man whose sins are covered
and to whom the Lord imputeth not iniquity but imputeth
righteousness without works.
Let him then though dead yet speak unto you my dying yet
immortal hearers. Let his voice reach you from the eternal
world, and by its loud utterance of the nothingness and vanity
of all earthly hopes, and the transcended value of the hope of
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513 THE DESTRUCTION OF THE HOPES OF MAN.
everlasting life break the spell of your enchantment and awake
you to the due consideration of your danger and your destiny.
Turn — ^tum my brethren from the false glare of ambition — the
deceitful splendour of gaiety and fashion — ^the flickering light
of short lived sensuality or appetital indulgence — and from all
the perishable objects of human wishes, and ''incarnate not
your sublime hopes on the dust which you trample under your
feet." You are now brethren but on your pilgrimage. You
are surrounded by phantoms and vain shadows. The realities
are now invisible and future. They are indiscernible to the
eye of flesh and can only be perceived by that inward presenti-
ment which God implants within the believing heart. Seize
then by the arm of faith that olive branch of peace and hope,
and celestial joy which is borne to you over the waters of
destruction by the heavenly dove of God's free and infinite
mercy.
And may God thus enable us all to profit by this bereaving
dispensation and to His name shall be all the praise.
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t8— Vot IX.
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ARTICLES
ON
BAPTISM
By Rev. Thomas Smyth, D. D.,
Pastor of the Second Presbyterian Church,
Charleston, S. C.
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ARTICLES ON BAPTISM.
Infant Baptism.
The argument for infant baptism may be presented in differ-
ent lights, as we look at it from various positions.
There is one general view of the subject which, to our minds,
is well adapted to satisfy every unprejudiced mind. I will give
it in the words of the martyr Reformer, Philpot, from the
Parker Society edition of his works.
"The Catholic truth delivered imto us by the Scriptures
plainly determineth, that all such are to be baptized, as whom
God acknowledgeth for his people, and vouches them worthy of
sanctificationi and remission of sins. Therefore, since that
infants be in the number or scroll of God's people, and be par-
takers of the promise by their purification in Christ, it must
needs follow thereby, that they ought to be baptized as well as
those that csm profess thdr faith; for we judge the people of
God as well by the free and liberal promise of God, as by the
confession of faith. For to whomsoever God promisetli Him-
self to be their God, and whom He acknowledgeth for His, those
no man without great impiety may exclude from the number of
the faithful. But God promiseth that He will not only be the
God of such as do profess Him, but also of infants, promising
them His grace and remission of sdns, as it appeareth by the
words of the covenant made unto Abraham, 'I will set my
covenant between thee and me, (saith the Lord,) and between
thy seed after thee in their generations, with an everlasting
covenant, to be thy God and the God of thy seed after thee.'
To the which covenant circiuncision was added, to be a sign of
sanctification as well in children as in men ; and no man may
think that this promise is abrogated with circumcision and other
ceremonial laws; for Christ came to fulfil the promises, and
not to dissolve them. Therefore in the Gospel He saith of
infants, (that is, of such as believe not,) 'let thy little ones
come unto me, and forbid them not ; for of such is the king-
dom of heaven.' Again, 'It is not the will of your Father
which is in heaven, that one of these little ones should, perish.'
Also, 'he that receiveth one such little child in my name,
receiveth me. Take heed, therefore, that ye despise not one
of these babes : for I tell you, their angels do continually see in
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518 ARTICLES ON BAPTISM.
heaven my Father's face/ And what may be said more plainer
than this ? 'It is not the will of the heavenly Father that the
infants should perish.' Whereby we may gather that He
receiveth them freely unto this grace, although as yet they con-
fess not their faith. Since then, that the word of the promise,
which is contained in baptism, pertaineth as well to children as
to men, w^hy should the sign of the promise, which is baptism
in water, be withdrawn from children when Christ Himself
commanded them to be received of us, and promiseth the
reward of a prophet to those that receive such a Kttle infant, as
He for an example did put before His disci}des?
"The gospel is more than baptism; for Paul saith, 'the Lord
sent me to preach the Gospel and not to ba^ze.' Not that he
denied absolutely that he was sent to baptize, but tfiat he pre-
ferred doctrine before baptism ; for the Lord commanded both
to tile apostles. But children be received by the doctrine of tSie
Gospel of God, and not refused ; therefore what person being
of reason may deny than baptism, which is a thing lesser in
the Gospel ? For in the sacraments be two things to be con-
sidered, the thing signified and the sign; and from the thing
signified in baptism children are not excluded. Who therefore
may deny them the sign, which is baptism in water? St. Peter
could not deny them to be baptized in water, to whom he saw
the Holy Ghost given, which is the certain sign- of God's peo-
ple : for he saith in the Acts, 'May any body forbid them to be
baptized in water, who have received the Holy Ghost as well as
we?' Therefore St. Peter denied not baptism to infants, for
he knew certainly, both by the doctrine of Christ and by the
covenant which is everlasting, that the kingdom of heaven* per-
taineth to infants.
"Even so faithful people which were converted
when they understood their children to be counted among the
people of God, and that baptism was the token of the people
of God, they procured also their children to be baptized."
T. S.
The Westminster Assembly and Baptism.
Mr. Editor : My attention has been called to an article and a
P. S. (like the tail of a comet, as "threatening as the article
itself,") in "The Christian Index," upon my former statement
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AJKTICLES ON BAPTISM. H9
as to the actk)n of the Westminster Assembly on the subject of
Baptism.
There is certainly no lack of confidence in the writer, and if
dogmatism and assertion could determine a question of history
or of lexicography, then are they here indubitably established.
I am informed that I was "most shamefully imposed upon by
my informant," in supposing that the Rev. Mr. Kirkpatrick
could state that the Assembly debated "whether baptism by
sprinkling is lawful and proper," "because he holds that there
cannot be any such thing as baptism by sprinkling. The
absurdity of such an idea makes it perfectly inadmissible."
The Westminster Assembly could not, therefore, even question
whether sprinkling is the scriptural — the lawful and sufficient —
mode of administering baptism, because Mr. K. is of opinion
that to suppose this is an absurdity. The great majority of
christians throughout the world, embracing the most learned
and pious men of the present and past ages of the church, are
of opinion that sprinkling is a scriptural, lawful, and sufficient
mode of baptism ; and a rapidly increasing number are of opin-
ion that SPRINKLING IS THE ONLY MODE OF BAPTISM WAR-
RANTED BY SCRIPTURE LANGUAGE, PRECEPT AND EXAMPLE — ^aud
yet because this writer is of a ccMitrary opinion, "it is an
absurdity" to suppose the members of the Westminster Assem-
bly "could" have entertained a question upon the subject.
This surely is infallibility and dogmatism worthy of a Pope.
Mr. K. has no authority for stating what that Assembly did
or did not think upon this subject, except what Lightfoot has
preserved. This he admits. It will not avail, therefore, with
any candid inquirer, to say that "the absurdity of an idea makes
it inadmissible" — that "there cannot be any such thing as bap-
tism by sprinkling" — ^that the controversy "is a wonderful dis-
covery of the sixteenth century" — ^that this is "an absurdity not
to be tolerated" — ^that this "Dr. S. knows just as well as he
knows that two and two make four, if he knows anything about
the original word" — ^that the idea is too supremely ridiculous
to be admitted for a moment" — and to bravado al)out "reckless
assertions," "common sense," and "sane minds." The question
is not one of opinion, assertion, or argument, but one of simple
fact. What did the Westminster Assembly do in this matter?
One thing is very clear. That Assembly prepared and pub-
lished a Directory for Baptism, in which they instruct the
churches that children are to be baptized, and that after giving
some "instruction touching the institution, nature, use, and ends
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520 ARTICLES ON BAPTISM.
of the sacrament/' &c., the minister "is to baptize the child
with water, which for the manner of doing it is not only
LAWFUL, but sufficient and expedient to be by pouring or
SPRINKLING of the Water on the face of the child." — [Direc-
tory, 1646, 4to.]
This is what the Westminster Assembly did, as a matter of
fact, actually do. And as persons who had been brought up
in the Church of England, they had no discovery to make (as
is most gratuitously affirmed,) in coming to this conclusion,
since it had been the law in that Church since A. D. 1281, that
"the priest shall dip the child" .... "if the godfathers shall
certify him that the child may well endure it; but if they certify
that the child is weak, it shall suffice to pour water upon it." —
[See Burns' Ecclesiastical Law, 7th Ed., vol. 1, p. 110.]
As it is thus manifest that, absurd or not absurd, the Assem-
bly could debate the question "is baptism by sprinkling lawful
and prefer," the query is, did they as a matter of fact do so ?
Lightfoot, the only authority in the case, as is admitted by
Mr. K., positively affirms that they did. "Then," says he, "we
fell upon the work of the day, which was about baptizing 'of
the child, whether to dip him or sprinkle,' and this proposition
'it is lawful and sufficient to besprinkle the child,* had been
canvassed, and was ready now to vote."
Thus is it proved that the Westminster Assembly not only
did debate the question of the lawfulness of baptizing by
sprinkling, but that they actually and positively decided that
sprinkling is not only the lawful mode of baptizing, but is
"sufficient and expedient."
On this question the Assembly had a long debate. Why?
Dr. Lightfoot, who is the only extant authority in the case,
tells us very explicitly why. "Whereupon," says he, "it was
fallen upon, sprinfzling being granted, whether dipping
SHOULD be tolerated WITH IT After long dispute
.... for so many were unwilling to have dipping excluded
.... it was at last put to the question," &c. This was the
reason, according to Lightfoot, (and no one else knows any-
thing in the case,) why there was a long debate, and why there
were 24 to 26, "the 24 for the reserving of dipping, and
THE 25 against it."
Such, Mr. Editor, is the plain and evident statement of this
matter, as found in Dr. Lightfoot; and whatever may be his
"unhallowed and false assertions, and which Dr. S. appears to
endorse with a zest amounting even to greediness" — ^they are
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ARTICLES ON BAPTISM. 6^1
the only assertions now extant in reference to this debate ; and
all the affirmations and arguments of Mr. K. as to what must
have been the nature and cause of the debate, are perfectly
beside the question of fact.
There are many points in this article which I would feel
called upon very openly and confidently to contradict, were they
not irrelevant to the question at stake. "Pedobaptist brethren"
do not, as is affirmed, frequently "preach" in favor of the law-
fulness or propriety of dipping. ''All, all the more learned,
pious and candid of the Pedobaptists" would not, as is here
declared, "unhesitatingly admit that to dip is the primary and
proper meaning of the word baptize, and that dipping was the
Apostolic practice." "Macknight and Campbell" are not
"among the learned and pious," nor is Dr. Chalmers any
authority upon a question of exegetical or historical research.
The Old Testament is, I believe, the very best and only authori-
tative guide, next to the New, for determining the usus loquendi
of the word baptize, and the true and only proper purport,
nature, and mode of baptism. Sprinkling and pouring I
believe to have been the only mode of baptism under the Old
Testament economy, and the only method applied to our
Saviour, to infants, and to adults, by John the Baptist and the
Apostles. Immersion I believe to have come into the Church
with naked baptism, and all the other heathen and Polish cere-
monies with which Scripture baptism was early encrusted.
The original meaning of the word baptize, as used by the Holy
Ghost, through inspired men of God, and even by profane
writers, is not to dip, but is in the former case to pour and
sprinkle, and in the latter to pour, to sprinkle, to dip, and vari-
ous other acts. And if dipping is essential to baptism, as
Baptists affirm, then there never was an individual yet who was
truly baptized, since even in immersion churches the individual
immerses his own body in the pool or river up to the middle,
and has only his head and shoulders turned under, but not
dipped or immersed in the water. So that no part of his body
is really and truly baptized.
In conclusion, I would say, in reply to Mr. K.'s cautionary
advice, that I would much rather "undertake" to defend all or
the hundredth part, of the improper conduct of our brethren of
that day," than "all, or the hundredth part, of the improper con-
duct" of the Anabaptists of a former period.
Thomas Smyth.
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523 ARTICXES ON BAPTISM.
N. B. Should the Index and the Southern Baptist publish mjr
original article on this subject, then you might, Mr. Editor,
generously allow three columns for one by admitting this
lengthened reply.
The Alleged Decrease of Infant Baptism.
The cause of ducking grown persons (we use the words as
the only proper contrast to the contemptuous nickname ascribed
to us by the editors of the Southern Baptist,) is based essen-
tially upon the letter which killeth, and not upon the Spirit
which giveth life.
Of this we have a striking example in a long article inserted
in the above paper by one who has "gone under the water," and
been ducked after having received "baby sprinkling," and who
seems desirous therefore that others should submit to the same
"ordinance of man."
In this article it is gravely atten^ted to prove that infant
baptism is on the decrease because of the small number of
reported baptisms in the printed minutes of the General Assem-
bly of our Church, compared with the number of members in
many particular churches.
Now on this argtunent we would observe that it is very incon-
clusive. It is so, 1st. Because the number of children baptized
may be necessarily less during one year than another: 2d.
Because there may be, as there undoubtedly is, great negligence
in making up an accurate record and report : 3d. Because there
may be typographical error in the printing of the figures^ as in
the case of one church mentioned, where the number six ought
to have been at least sixteen, as there have been at least 12
baptisms in it within six months; and 4th. Because a real
decrease of infant baptism would be shown by the real increase
of adult baptisms in the same report, which is however not the
case.
The foundation of the argument therefore is baseless, and
only shows how eager "the friends of adult ducking" are to
"compass sea and land to make one proselyte." It conveys
however an admonition to all our pastors to be more careful in
reporting all the baptisms, both white and coloured, which have
taken place in their congregations.
The same paper feels called upon to vindicate their denomi-
nation against the "charge of being remiss in the religious train-
ing of their children." While doing so, they say :
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ARTICLES ON BAPTISM. 5S8
"There is one body of christians that we candidly confess
surpasses us in fidelity to the young. We mean the Presby-
terians. To no other religious society do we fed under obli-
gation to make this concession, and there are probably those
who will question the justice of even this acknowledgment.
Whatever may be the cause or causes that have secured for our
Presbyterian brethren an honorable pre-eminence in this depart-
ment of christian duty, one thing is very clear — Infant Sprink-
ling is not that cause. If it were, then would Episcopalians be
in advance of them, and Methodists not behind them, whilst, in
fact, both are quite as far behind as ourselves,
"We have said this much, not to excuse Baptists for their
sins, but to repel an unjust insinuation sometimes made against
us, and upon the fallacy of the argument in favor of sprinkling
infants, which commonly goes along with that insinuation/'
We leave our Episcopal and Methodist brethren to profit by
the lesson given to them, and trust our own friends will
endeavor by increased devotion to the religious training of the
young to deserve the encomium, and maintain the supremacy
here generously awarded them. As however we can see no
manner of reason in the repudiation here given to the moral
influence of infant baptism as a motive to diligence in the work
of religious education, we must maintain that the superior
attention given to this duty by the Presbyterian church is owing
VERY GREATLY tO hcr high SCnse of THE MORAL AND SPIRITUAL
BENEFITS AND OBLIGATIONS OF THAT MOST HOLY AND DIVINE
INSTITUTION — INFANT BAPTISM. By this shc regards every
child as constituted a member of the catholic visible church,
and a disciple in the school of Christ, and whom therefore she
is bound to "teach all things whatsoever Christ has com-
manded." Infant baptism therefore is not a mere ccmtroversial
or theoretic dogma — a standard about which to rally and to
fight — "it brings much advantage every way."
We are persuaded that, rightly observed, the ordinance is
rich in practical piety, and eminently fitted to endear that
Redeemer whom it so vividly exhibits as the Saviour of the
little children, the shepherd carrying the lambs in his bosom.
Of this we give an extract from the Life of that eminent Pres-
byterian, Philip Henry :
"In dealing with his children about their spiritual state, he
took hold of them very much by the handle of their infant
baptism, and frequently inculcated that upon them, that they
were bom in God's house, and were betimes dedicated and
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524 ARTICLES OK BAPTISM.
given up to him, and, therefore, were obligated to be his' serv-
ants. Psakn cxvi. v. 16, *I am thy servant, because the son of
thine handmaid.' This he was wont to illustrate to them by
the comparison of taking a lease of a fair estate for a child in
the cradle, and putting his life into it. The child then knows
nothing of the matter, nor is he capable of consenting; however,
then he is maintained out of it, and hath an interest in it ; and
when he grows up, and becomes able to choose, and refuse, for
himself, if he go to his landlord, and claim the benefit of the
lease, and promise to pay the rent, and do the service, well and
good, he hath the benefit of it, if otherwise, it is at his peril.
Now, children, he would say, our great Landlord was willing
that your lives should be put into the lease of heaven and
happiness, and it was done accordingly, by your baptism, which
is the seal of the righteousness that is by faith; and by that it
was assured to you, that if you would pay the rent and do the
service, that is, live a life of faith and repentance and sincere
obedience, you shall never be turned oflF the tenement ; but if
now you dislike the terms, and refuse to pay this rent, (this
chief rent, so he would call it, for it is no rack,) you forfeit the
lease. However, you cannot but say that you had a kindness
done you, to have your lives put into it. Thus did he fre-
quently deal with his children, and even travail in birth again
to see Christ formed in them, and from this tc^ic he generally
argued ; and he would often say, *If infant baptism were more
improved, it would be less disputed.' "
And in conformity with the foregoing thus writes Philip
Henry's son, the illustrious commentator :
"I cannot but take occasion to express my gratitude to God
for my infant baptism ; not only as it was an early admission
into the visible body of Christ, but as it furnished my pious
parents with a good argument (and, I trust, through grace a
prevailing argument) for an early dedication of my ownself to
God in my childhood.
"If God has wrought any good work upon my soul, I desire,
with humble thankfulness, to acknowledge the moral influence
of my infant baptism upon it."
To these we only subjoin at present an extract from the
journal of a late co-presbyter, the devout and truth-loving John
Macdonald.
"Sabbath, November 24. — ^This day, in the kind providence
of God, have I been permitted and enabled to dedicate my little
offspring to my covenant God in baptism ; and for this I give
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thanks. O what a privilege is it! I trust I have had com-
munion with the Lord in this deed, if ever I had it. Many
encouragements have I felt, and no misgivings as to infant
baptism in its faithful form. Yes, I praise God for such an
ordinance. I know God's willingness to bless infants. I know
that He did of old receive them into His covenant by seal. I
know also that infants are capable of enjoying the blessings of
the covenant of grace — that the want of faith in those who are
incapable of faith is just as applicable to salvation as to bap-
tism, and therefore constitutes no argument against it. I
believe that the seal of the covenant will be just as valid to the
child when it afterwards believes, as if baptized when adult,
that it is a great privilege to have it externally united with the
Church, and for a parent to say, 'This, my child, has been
solemnly and publicly given to God, it is federally holy.' I
believe that the commission of Christ included the children of
believers, and that the apostles baptized such ; and I know that
the holiest of men in all ages have had communion with their
God in this ordinance. But why enlarge? Oh! my Lord, I
bless thee for saving me from falling into the cold and forbid-
ding doctrines of antipaedo-baptism ! O give me grace to
improve thine ordinance ! Look in mercy on my little Catha-
rine. Oh! Spirit of the Lord, inhabit her, regenerate her! I
have given her to thee — ^make her thine own! Bless mother,
father, and daughter. Oh! bless us! All glory be to God!"
Dew Drops of Humanity.
The Substance of an Address Delivered by the Rev. Dr. Smyth,
Charleston, S, C, at the Baptism of His Three Grandchil-
dren— the Children of Three Different Sons.
A more beautiful analogy was never formed than that drawn
by the Holy Spirit in the 110th Psahn — ^where, in depicting the
future triumphs of the kingdom of Christ, the drops of dew in
the womb of the morning are compared to the dew drops of
humanity created by the wonder-working power and wisdom
of God in the womb of Providence. Each particular drop of
dew, how small and yet how perfect, containing as it were a
diamond in a crystal of light ! How pure amidst the impurities
of surrounding earthliness ! How gladsome and refreshing to
every drooping herb and flower! How dark and opaque, and
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M6 ARTICLES ON BAPTISM.
jret how capable when the sun shines upon it, of becoming
brilliant with beautj, and of reflecting a full-orbed picture of
the hearens above it! How evanescent, "the morning cloud
and the early dew soon vanishing away," and yet when it does
expire, how is it attracted upwards until absorbed in the bosom
of heaven's own light I In like manner, each individual dew
drop of humanity — ^how little and yet how complete; a perfect
microcosm of full devdoped humanity I How comparatively
pure, gentle, and lovely, in contrast with the u^iness of
matured depravity I With what gladness is it welcomed into
every household, as its life, light, and joy! How mortal, and
yet how immortal ! How earthly, and yet how heavenly f How
voiceless and inarticulate, and yet there is no speech or lan-
guage where their voice is not heard — ^their sound has gone
forth into all the earth, and their words unto the end of it,
proclaiming the glory and the grace of God their heavenly
Father f How frail and fleeting are they, coming forth like a
flower, and in great part soon cut off and vanishing away, as in
the gracious purpose of God it is so ordered, for the very end
of securing their everlasting salvation. When they do, there-
fore, leave our earthly homes, how bright and blessed is the
hope with which we follow them to their more blessed home in
their Father's house with many mansions !
God has therefore led us to r^ard these little dew drops of
humanity as of transcendant interest and importance, contain-
ing as they do within themselves in touching and impressive
form, the most practical and necessary lessons both as to His
nature and as to that fatherly heart, which leads Him to exer-
cise all gentleness and tender mercy towards those who love
and trust Him. Nor is the instruction imparted by these little
ones accidental, or even incidental to that law of humanity
according to which we all come into existence in the form of
infancy. On the contrary, God has expressly tanght us that
this very law — ^according to which these dew drops of humanity
are formed on the trees of life scattered up and down along
the green pastures and quiet waters of our earthly homes — is
itself ordained by Him for the express purpose that, out of the
mouths of these babes and sucklings. He might perfect the
praise of his glorious grace.
For would we have conveyed to us in the most expressive
manner an image of the tripersonal existence in the unity of the
ineffably blessed Godhead — ^upon which depends the whole
scheme of redemption and the method by which it may become
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Articles on baptism. 5W
savingly and experimentalty oars — we have it exhibited in the
threefold nature which enters into the complex unity and per-
sonality of each of these little ones. Would we again have
brought before us in living character the most winning irresisti-
ble proofs of that heart of fatherly love by which God in Christ
is reconciling the world unto Himself, not willing that any
should perish but that all should come unto Him, drawn to love
and trust in Him by every motive of grateful affection — ^behold
it in all His dispensations and ways of dealing with these tender
dew drops of humanity.
Why else should God have ordained that we should all come
into this world in the condition of little children, but that His
own delights are with these children of men — that He finds
pleasure in their gentle and innocent loveliness, and looks on
with admiration as these flowers expand their leaves, unfold
their beauties, and exhale their fragrance? Why else should
God have endowed each one of these little ones with those won-
derful instincts by which they find at once rest, nurture, and
quiet happiness, upon their mother's bosom? Why else should
God prepare for each of these little ones a home whose atmos-
phere is love — ^where every thing has been provided for the
reception of the little stranger, and where all matters are
arranged so as to secure its comfort and well-being? Why
else should God awaken, for every occasion requiring it, in each
maternal bosom, a new-bom affection which welcomes each
little one to her home and heart with all its cares and responsi-
bilities and manifold trials — ^an affection which knows no weari-
ness, which gladly welcomes every self-denying and self-sacrific-
ing service, which laughs at impossibilities, which is stronger
than death, and which lives in the life and love of the little one?
Why else sihould God encircle them with His arm of mercy,
underneath His wings of love, and by such a special providence
as has given rise to the universal observation that "heaven lies
about us in our infancy ?" Why else should the great Teacher
sent from God to revesJ to us His nature and His heart, so often
and with such tender emphasis discourse to us of these little
ones — telling us that "in heaven their angels do always behold
the face of their Father;" that "it is not their Father's good
pleasure that one of these little ones should perish ;" and that
"it would be better for a man never to have been bom than to
have offendtd one of these little ones?" Why does the Saviour
so severely rebuke even His own disciples when they would
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528 ARTICXES ON BAPTISM.
have hindered mothers, carrying their little ones in their arms,
from approaching unto Him? Why, on the same occasion, does
He advance towards these mothers, and, taking their little ones
in His arms, bless them, and declare that of such as tliese His
own Church both on earth and in heaven is in a large measure
composed ? Why, again, should he so often as it would appear,
have placed a little child in the presence of His disciples, that He
might thus teach them, in the most impressive and unmistaka-
ble manner, the nature of God's sovereign and gracious love in
the great salvation, and the only proper and possible way in
which this unspeakable gift of grace and mercy may become
ours ; but that children live as recipients of all parental blessing,
which they can reciprocate only by their loving gratitude.
Again I ask. Why but that He may reveal to usHis loving and
blessed Fatherhood in Christ Jesus and the ineffable enjoyment
of social communion existing between the Father, the Son, and
Holy Ghost, should God bring himself down to us, so appro-
priately to this threefold baptism in His threefold gift of Him-
self to us sinful, guilty, and perishing sinners ? God the Father
so loving us as to give His only and well beloved Son for our
redemption; God the Son so loved us as to give Himself for
us ; and God the Holy Ghost, the loving Spirit, so loving us in
the incomprehensrble mystery of His condescending grace, as to
work in our hearts the experience and en.J03mient of His so
great salvation.
And once more, Why does God attract and unite to himself
in triple bonds, these threefold united parents with their three-
fold offspring by all that is alluring in his nature, in their
nature, and in the nature and necessities of these children, by
presenting Himself in His threefold gift of Himself, under the
form of that everlasting covenant now to be sacramentally
sealed and ratified, which is ordered in all things and sure,
which is all our salvation and all that we can desire ?
Does He not in this manner adapt Himself to our human
capacities and feelings, declaring to each of you parents that He
will be a God to you — giving Himself to you in daily hope and
fellowship, inspiring your hearts with all prayer for the spirit-
ual wel^being of these children, looking unto Him with holy
confidence for that wisdom and grace which shall enable you to
bring them up in His nurture and admonition as His children by
covenant-adoption ? And does He not declare also to each of
these children, "I will be a God to you, giving unto you in
present possession, a right of property to all the blessings of
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ARTICLES ON BAPTISM. 629
my salvation, and giving to each of you a joyful hope, that
through the faith, example, and teaching of these )rour parents,
I will early satisfy you with a right of actual possession and
enjoyment of them, that you may rejoice and be glad all your
days, hearing my voice in the early morning and saying unto
me, *My Grod, my Father, wilt thou not from this time be the
Grod and guide of my youth ?* "
And what does God require, I would now ask of each of you,
the united parents of these children, but that you realize in all
believing faith and loving confidence your present blessed atti-
tude before Him? Profoundly recognize the solemnity and
importance of this transaction. You are now in the presence
of God the Father, the Son, and the Holy Ghost. You have
brought with you, in your arms of faith and hope, your three-
fold children to your Triune Jehovah who brought them into
existence, and has since, through manifold dangers, preserved
them. You have heard what God the Lord has spoken imto
you. You have again received, by a fresh bestowment. His
threefold gift of Himself to you and to your children. You
have also now beheld God impress the seal of His holy sacra-
ment upon these children according to His threefold offer of
mercy, sprinkling them with water, and in this way receiving
them visibly into the arms of His visible Church and fold on
earth. Draw, then, nigh unto Him in faith, nothing doubting,
nothing fearing. Only believe all these things He has promised
you, and offered and bestowed upon you and upon them. As
you have received these threefold precious children from your
Triune covenant God, present them in your arms of faith again
to Him, that He may bless you to rear them for His own serv-
ice and glory. As they have been given to you for a season, and
if "need be'* only for a little season, so give them hade to God,
in this covenant of love, to be His — His supremely and His for
ever. As you and your children are equally helpless and
dependent for all spiritual light and health and blessing on
Him, cast yourselves and your children upon His mercy, that
He may bestow upon you large and abtmdant blessings — ^that
He may make and keep you all as His children ; enable you to
live, while you live, as meek followers of your Lord and
Saviour ; uphold and preserve you through all the dangers and
temptations of life ; and at last present you faultless before the
presence of His triune glory, saying, in humble, adoring rap-
ture, "Here, Lord, are we, and the children thou hast given us.**
84— Vol. DC.
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FORM
Solemnization of Matrimony,
ACCOftMITG TO
THB ORDER OP THE PRESBYTERIAN CHURCH.
BY THOMAS SMYTH,
PASTOIl Of TBB StCOKD Pft8aBYT8RIAN CHURCH,
CHAUtMtON, 9. C.
BOSTON:
docum AND Bumsm.
1841.
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The ceremony of marriage is a religious act; but the same act is in
most christian nations made, likewise, to serve as the form of a civil con-
tract; and civil privileges and penalties are made to depend on it. And
out of this tmion no very serious evil perhaps has arisen, to detract from
the advantages of the arrangement. [Hind's Rise of Christianity, vol. ii,
p. 227.
The wen spring of all natural delight arises from the need man has of
his fellow-man, by which he is led to seek from others those things wherein
the excellency of his kind doth most consist. In marriage this communion
takes place more perfectly and fully than in any other mode. ISet
Hooker's BccL Polity, B. i, S 10, and Coleridge,
God has restored it to a portion of the dignity which it had from His
institution in Paradise, dignified it in the Patriarchs, set forth an example
of it in "Abraham His friend ;" and in the pure blessings of Isaac, made
its mutual love a similitude of that which He bears to His Church, and of
her reverence to Him, her Head and Saviour ; hallowed it yet more, in that
His Son was bom of the seed of David, according to the flesh ; He takes us
by the hand and hallows our union by the blessings of His Church ; so that
what man might have feared to approach, is, when "enterprised reverently,
discreetly, advisedly, soberly, and in the fear of God," a continual image
and representation of things Holy and Divine. — B, Irving.
On the law and doctrine of marriage, see Matt, xix, 2-12. Gen- ii, 18-25.
Heb. xiii, 14. 1 Cor. ch. vii.
DltBCTlOM.
N. B. — In taking their position, the man should stand on the right hand
and the woman on the left.
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FORM FOR THE SOLEMNIZATION OF
MARRIAGE.
The Company, With the Parties, Being Assembled, the Min-
ister Shall Say,
We are gathered together, my friends and brethren, that
in the presence and before the altar of God, we may, according
to God's ordinance, unite these persons in the indissoluble
bonds of wedlock. I require therefore, and charge all and
each of you now present, that if you know of any impediment
why they may not be thus lawfully joined together in matri-
mony, you do now make it known, or ever after hold your
peace.*
No Objection Being Offered, the Minister Shall Then Make
the Follozving Address.
When God had created man, and would crown him with the
chief est earthly blessing. He gave him marriage; which was
instituted in Paradise, — ^in the time of man's undepraved inno-
cency, — ^when God created woman by His miraculous power,
— so that humanity previously one was divided, and yet, so as
by this holy bond, to be again rendered one.t
Thus was man constituted the head, protector, guardian, and
friend of woman, whom he was bound to love even as his own
flesh : and thus was woman given to man by his all bounteous
Creator, to consummate his felicity, and to be his helper, com-
panion, and the perennial fountain of sweet and pure delight.
Marriage was honoured by our Saviour — who came to
restore corrupt nature from the ruin of the fall, — ^by His pres-
ence and the working of His first miracle. Thus was thfe
endearing relation hallowed by the beginning of miracles, as
well in the time of this new creation as in that of man's origi-
nal formation.
Marriage is thus made honorable in all. It is consecrated
by God's peculiar favour and blessing. And since by this
*0r this — ^which should hinder this pair — ^this man and this woman from
being united in the holy matrimony as in the presence of the great God — ^I
charge you speak.
tA unity in duality.
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534 FORM FOR THE SOLEMNIZATION OF MARRIAGE.
sacred union, they who were aforetime twain become, in the
language of Scripture, "one flesh ;" and should cleave one to
another, forsaking all beside ; and since it is not, by any, to be
engaged in unadvisedly or Kghtly, but advisedly and in the fear
of God; therefore should it be formed as in God's presence,
and the hymenial torch be lighted at His altar.
You are now therefore to become one. One in all your
temporal interests and possessions, and in the eye of the law.
One in every event of life, whether prosperous or adverse; one
in every condition, whether of sickness or health. One should
you be in all your affections and desires, your hopes and your
fears, your joys and your sorrows — ^walking together as fel-
low-travellers ; helping one another as co-workers ; living with
each other, as heirs together of the same immortal destiny;
that you may thus become partakers of the same inheritance
of glory.
And may the blessing of God the Father, the Son, and the
Holy Spirit, rest upon and abide with you wherever you be.
Amen,
The Minister Having Then Requested the Parties to Join
Their Hands, Will Solemnly Ask Each of Them,
Do you, who now hold each other by the hand, promise and
covenant in the presence of God, and of these witnesses here
assembled, that you will be to each other — you, a loving, faith-
ful and affectionate husband, — ^and you a loving, faithful and
dutiful wife; — and that you will love, comfort, and honor
each one the other, in health and in sickness — ^in prosperity
and adversity — and forsaking all beside, keep thee only to
each other, so long as 3rou both shall live ?
When a Ring is Used Either of the Following Forms May Be
Employed.
And as a sign and seal of this your freely and solenmly
taken vow, you have given, and you now receive, and will ever
wear, this ring. Or this:
In testimony that you, M. and N., do advisedly and sol-
emnly ratify all that hath been declared and promised by you,
do thou M. acknowledge and endow this woman as thy wife,
by deliverir^ unto her a ring in token of thy faith; and do
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FORM FOR THE SOLEMNIZATION OF MARRIAGE. 536
thou N. in Hke manner receive the samci as a pledge of his
faiA and as a witness of thy vow9?*
The Minister Shall Then Address the Parties Severally,
Saying,
Do you A. B. thus promise?
Do you C. D. thus promise?
The Parties Having Each Signified Their Assent, the Min-
ister Shall Proceed to Say,
Forasmuch, then, as no obstacle exists, and you have now
consented together in holy wedlock, and having witnessed the
same before this company, I do now pronounce you to be man
and wife, in the name of the Father, the Son, and the Holy
Ghost; and whom God hath joined together, let no man put
asunder.
The Minister Shall Then Say, Let Us Pray.
Almighty and most merciful God, our heavenly Father!
We worship and adore thee, as the Creator, Preserver, and
Benefactor of mankind, who in the beginning didst form man
after thine own image, that he might glorify and enjoy thee
for ever.
We bless thee that while in wisdom thou didst create and
plentifully endow him with all bodily and ^iritual gifts, thou
didst in marvellous kindness consult and promise for his
earthly comfort and felicity, in the institution of marrij^.
Still more would we magnify and bless thy great mercy, that
even in our present fallen and corrupt estate, wherein we
deserve only anger and rebuke, thou still continuest to us, as a
remnant of our lost and forfeited inheritance, the joys of con-
nubial and domestic life.
Most blessed Saviour, who dddst deign while Immanual,
God with us, to grace a marriage feast ; we would implore the
condescension of thy gracious presence on this occasion. Look
down in the plentitude of thy grace and goodness upon this
bridal pair, who have now, in plighted faith, made an absolute
disposal of themselves, the one to the other in love, according
to their own appointment. Crown their union with thy rich
^From the Liturgy of the French Protestant Church.
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favour. Bless their nuptial bands, and make them firm and
abiding even unto life's end Bless them in their persons.
Bless them in their substance. Bless them in thier souls.
Bless them in health and in sickness, in prosperity and adver-
sity, in life and in death. And after death bless them with a
happy reun'c«i in that heavenly home, where there shall be no
more parting, neither sickness, sorrow, or death, and where all
tears shall be wiped away from every eye.
And for all these, they mercies, we would now and ever
praise thee, Father, Son, and Holy Spirit, to whom be glory
and honour, both now and for evermore. Amen.
Address.
The Following Address May Be Used, in Place of That Given
in the Preceding Form.
The relation of marriage which we are now about to con-
stitute in the presence of God, and with the invocation of the
Divine blessing, was established by God soon after the crea-
tion, during the state of man's innocence, in the earthly para-
dise. For the first benefit God gave to man was a society,
and that society was a marriage. It was sanctioned by laws,
and consecrated by a blessing; therefore Grod said, for this
purpose shall a man leave his father and his mother, and cleave
unto his wife, and they twain shall be one flesh.
The covenant of wedlock, which is the very bond of life,
under whose united and consecrated canopy all the health and
prosperity of the rising generation doth grow, solemnly recog-
nizes the relations of the two great divisions of the hiunan
kind, and ratifies and confirms them by the laws of God and
man; requiring on the part of man righteous, loving, and
affectionate government; on the part of woman, duty and
loving obedience in the Lord; and on the part of both, com-
munity of goods, interests, and affections.
Marriage is, therefore, between one man and one woman,
as it was from the beginning, when Grod created them male
and female — one man and one woman, that there mig^t be one
husband and one wife.
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As it was thus ordained by God for the mutual help of hus-
band and wife, this sacred obligaticm should be formed at the
altar of piety. It should have infused into it the sweetness of
affection, and be hallowed with the unction of grace; that it
may prove itself to be the bond whereby you shall be bound, in
love and communion, in holy concord, in loving offices, in every
growing and endearing regard, the one to the other. Thus
shall it be found in God, the completion of your being and the
foimtain of joy, the solace in all earthly sorrows — the best
state of preparation for the future, and for the full enjoyment
of the blessedness of Christ — ^the restorer of our corrupt
nature, who honored the nuptial rites with His presence and
first miracle.
What God hath deemed it no degradation of His majesty to
institute — what our Lord Jesus Christ sanctified with His
presence — what the Holy Apostles pronoimced to be honour-
able in all, and dignified by their own participation of it — do
you, who are now to be united together, honour and approve
in the truth, faithfulness, and oneness of a united heart, and
an undivided affection one toward another. And may the
blessing of that heavenly parent who ordained it — of that
Divine Redeemer who re-appointed it — and of the ever blessed
Spirit, the source of all grace and comfort, rest upon you and
abide with you forever. Amen,
Huguenot Marriage Service.
The following is a copy of the nuptial celebrations practised
by the Huguenots of France, as drawn up by the immortal
Calvin. A translation of it, with a few omissions, may, per-
haps, be acceptable.
At the conclusion of the general prayer on the Lord's day,
the officiating Minister having taken his station at the com-
munion table, and the candidates for the yoke have taken
theirs, he begins —
"The Great God! our Father who is in Heaven, having
created man in His own image, a similitude for Himself, and
gave him dominion over the beasts of the field, the fowls of
the air, and the fishes of the sea, is declared to have said
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within himself, 'It is not good for man to be alone/ and there*
fore proceeded to pr^>are 'an help-mate for him,' "
[Here the two accounts of the creation of woman was read.
Gen. i. and ii.]
"'Therefore/ continues the sacred historian, 'must a man
leave his father and his mother, and cleave unto his wife,' and
to her only. The husband must love his wife, as Jesus loved
the church, for which He laid down His Kfe — that is unto
death.
"In like manner, must the wife cleave unto the husband, and
love him and abide with him in all holiness and gentleness, till
death shall part them.
"FrcMn the solemnization of this ordinance, instituted by
God, the husband is no longer his own ; he is consecrated to his
wife: he is hers ; in like manner, the wife is no longer her own ;
she is sacred to her husband; she is his! Nor may either of
them violate the sancity they owe to each other. Ye are tem-
ples of the living God; and if any one pollute those sanctu-
aries, him will God destroy : what God hath conjoined, may no
one disjoin.
[Here I Cor. vii. is read, which certainly might be as well
read at home.]
This over, the Minister proceeded:
"You A. and you B. are aware that the solemn contract into
which you are about to enter, is the ordinance of God. Are
you prepared to live together as the Most High requires, in
holy bonds ; in the sacred wedlock which God appointed, and
Jesus honoured by His first miracle?
"As you evidently indicate by BpptaLring, as you do appear
before this holy congregation, to await His assent, is it your
fixed intention so to live with each other?
"A. It is! "B. It is!
"Looking around on the congregation, I call, says the Min-
ister, on every one here present who witnesses what we do; I
call on you, I entreat you, I beseech you speak now — recollect
yourselves and say — ^Is there any impediment which should
hinder this pair ; this man and this woman from being united
in holy matrimony, as in the presence of the Great God? I
charge you speak.
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"Since there exists no obstacle to it,
"You, A. avow before God, and His holy congregation, that
yoti have chosen this B. to be your wife! You pledge your-
self to watch over, to love her, to cherish her, as a faithful and
affectionate husband ought to watch over, love, and cherish,
the wife of his bosom ; to love with her in hallowed sanctity,
constant and true to her to the last ; according to the ordinance
of God and the gospel !
"A. I pledge myself so to do!
"You B. vow before God, and His holy congregation, that
you have chosen this A, for your husband! You pledge your-
self to him — ^to be his help-mate; to serve and obey him in
love; to be constant and true to him in every thing, as an
affectionate wife ought to be, according to the ordinance of
God and the gospel !
"B. I pledge myself so to do.
"Then, the Lord! the Lord God! confirms your hallowed
purpose; and in His name be it accompHs4ied ; the Lord, the
Lord God, who hath called you in His grace and mercy to His
holy estate, pour out his Holy Spirit upon you, that you may
serve Him in unity and honour with one accord.
"Amen!
"Receive the instructions above read — pronounced by Jesus
— recorded by His evangelists, and know, andi be sure, that as
the Most High has joined your hands, He will require it of
you that you keep your pieces, and live together in affection,
in holiness, in peace, in unity, condescending to each other,
faithful to each other, true to each other, as God hath com-
manded.
"Let us pray with one heart and with one soul.
"O Thou! All-powerful, All-wise, All-good, who from
the beginning, didst foresee that it could not be good for man
to be alone, and therefore did prepare a meet help-mate for
him, and command that the two should no longer be two, but
one ; we humbly pray, we devoutly beseech thee, that as thou
hast been pleased to call these thy servants, to the holy state of
nuptial union, thou wouldst also be pleased, in thy grace and
mercy, to bestow upon them the rich effusions of thy favour ;
that in true and holy love, in fidelity not to be shaken; in
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mutual tenderness and sympathy, they may live; — subduing
every evil propensity, in constant kindness and correctness,
edifying each other, blessing each other, blessed by thee, as
were the patriarchs of old, blessings to the community; that,
nurtured and admonished in the Lord, their children may rise
up to call them blessed; with them to praise and serve thee
to their own good, and to the good of those around them, a
general blessing!
"Here us, O Lord ! God of all mercy through our Lord Jesus
Christ. Amen.
"The Lord bless you — ^the Lord keep you and cause his
face to shine upon you ! In fulness of grace, and in all good
may you live long, in holiness, in happiness.
"Amen! Amen! Amen!"
This service, says one, is beautiful ; it is touching, is solemn.
In every respect appropriate to the covenant contracted; the
effect of which is to last to eternity ; its olden ideas, and olden
modes of expression, are of course modernized, but whether
in olden or modem verbiage, comes from the heart — ^it goes to
the heart, and hard must the heart be which cannot be affected
by it. The practice of solemnization on the Lord's day, is
perhaps worthy of all imitation ; there cannot be too many wit-
nesses to the bond ; and scarcely, under such a regime, could
there be any improper marriages, nor can those who have been
long wedded, be reminded of the obligation they have taken
upon themselves too often. Would it not be an improvement,
were the bridegroom on pronouncing, "I pledge myself so to
do," to give the bride his hand ; and the bride, on her pronounc-
ing "I pledge myseif so to do," to offer her hand and receive
the ring? The ring is a sort of household pledge, it is a con-
stant remembrance of a circle of duties, never to be inter-
rupted but in sacrilege; never to be modified, never compro-
mised. The Scriptures appropriate to the occasion, were bet-
ter read from the pulpit before the ceremony begins. It
should be as short as possible; it cannot but be painful to a
blushing, timid, female to stand long in the fixed gaze of the
congregation.
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AN ORDER
roi
FUNERAL SERVICES
PIXPAUD fOR PRIVATS U8«
BY
THOMAS SMYTH,
rA8T0R or TH« SSCOICD PRBSBYTStlAIT CHURCH,
CHARtSSTOir, 8 C.
BOSTON:
PRINTID BY SAMUHL H. 0ICKIH80N.
184S.
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FUNERAL SERVICES.
When the corpse has been brought into the church, the serv-
ice may be introduced, where time and other circumstances
render it expedient, by singing a suitable hymn.
Then shall be read one of the following forms of scripture
services, according to the age and character of the deceased.
FORMS OF GENERAL INTRODUCTION, OR PREFACE, TO BE READ
BEFORE THE PARTICULAR SERVICE USED ON ANY OCCASION.
I.
Beloved friends and brethern : Seeing that in the midst
of life we are in death; and that, in the very fulness of health
and strength ; we know not what a day or an hour may bring
forth ; it becometh us at all times to keep in mind, that God
will bring us to the house appointed for all living; that so we
may be led to work out our salvation with fear and trembling;
and this so much the more, as we see the day approaching.
Yet ought we especially to remember that we are dust, and
that it is appointed unto us to die, on such an occasion as the
present; when the mortal remains of a departed friend, in all
their weakness and decay, are outstretched before us; when
the grave is opened to receive them ; and we are admonished,
as by the voice of heaven, to prepare to meet our God, seeing
that in such an hour as we think not, the Son of man cometh.
Let us, then, humbly receive, and duly ponder upon, the decla-
rations of God's holy word, as appropriate to this solemn occa-
sion, which shall now be read.
II. OR this.
My brethren, as God hath spoken utito us in His afflictive
bereavement, may our hearts be cq)ened to receive, with meek-
ness, humility, and reverence, the words of that heavenly wis-
dom, which is profitable to direct, to comfort, and to
instruct us.
«5— Vol. IX.
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III. OR THIS.
The providence of God, by whose appointment death cometh
upon us all, has called us together at this time, that we may
commit to the grave the cold remains of our departed friend.
It becometh us, therefore, seriously to consider what God
designs to teach us by this solemn event. For this purpose, let
me bring before you some appropriate instructions from that
holy word of God, by which it is our duty now to be directed
and governed ; as it is our destiny, that, T)y it, we should here-
after be judged.
IV. OR THIS.
Christian friends, as we have assembled together to weep
and mourn for ( ) who has gone the way of all the earth,
let us hear the words of heavenly wisdom, which admonish us
to lay this solemn event to heart, seeing it is appointed unto all
men once to die, and after that the judgment.
FORM I.
An Order for the Burial of a Professor of Religion.
didactic.
Man that is bom of a woman hath but a short time to live,
and is full of misery. He cometh up like a flower, and is cut
down ; he fleeth as it were a shadow, and never continueth in
one stay. The voice said, Cry ; and I said. What shall I cry ?
All flesh is grass, and all the goodliness thereof is as the flower
of the grass. The grass withereth, the flower thereof f adeth.
because the Lord bloweth upon it. One generation passeth
away, and another generation ariseth; when a few years are
come, then shall they also go the way whence they shall not
return.
Man dieth, and wasteth away ; yea, man giveth up the ghost,
and where is he? Our fathers, where are they? the prophets,
do they live for ever? There is no man that hath power over
the spirit to retain the spirit ; neither hath he power in the day
of death ; neither shall wickedness deliver those that are given
to it. Surely every man is vanity. Surely every man walketh
in a vain show. Surely he is disquieted in vain. He heapeth
up riches, and knoweth not who shall gather them; for we
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brought nothing into this world, and it is certain we can carry
nothing out.
But I would not have you to be ignorant, brethren, concern-
ing them which are asleep, that ye sorrow not even as others
which have no hope. For if we believe that Jesus died and
rose again, even so them also who sleep in Jesus, will God
bring with Him. For this we say unto you, by the word of the
Lord, that we who are alive, and remain unto the coming of
the Lord, shall not prevent them who are asleep. For the
Lord Himself shall descend from heaven with a shout, with the
voice of the archangel, and with the trump of God; and the
dead in Christ shall rise first. Then we who are alive and
remain, shall be caught up together with them in the clouds,
to meet the Lord in the air ; and so shall we be ever with the
Lord. Wherefore, comfort one another with these words.
If in this, only, we had hope in Christ, we were of all men
most miserable; for if the dead rise not, then is not Christ
raised; and if Christ be not raised, our preaching is vain, and
your faith is vain also ; ye are yet in your sins. Blessed be the
God and Father of our Lord Jesus Christ, who hath blessed us
with all spiritual blessings in heavenly places in Christ, who is
the resurrection and the life ; in whom he that believeth, though
he were dead, yet shall he live. For we know, that if our
earthly house of this tabernacle were dissolved, we have a build-
ing of God, an house not made with hands, eternal, in the
heavens. We, therefore, that are in this tabernacle, do groan,
earnestly desiring to be clothed with our house which is from
heaven. Therefore we are always confident, knowing that
whilst we are at home in the body, we are absent from the
Lord. We are confident, I say, and willing rather to be absent
from the body and to be present with the Lord.
The righteous hath hope in his death. The (fay of his death
is better than the day of his birth. The righteous is taken
away from the evil to come. Whether they live, they live unto
the Lord; and whether they die, they die unto the Lord;
whether they live, therefore, or die, they are the Lord's. For
to this end Christ both died and rose again, and revived, that
He might be Lord both of the dead and of the living. Precious
in the sight of the Lord is the death of His saints. When they
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walk through the valley of the shadow of death, they fear no
evil ; for God is with them ; His rod and His staff, they com-
fort them. They are ransomed from the power of the grave.
They are redeemed from death. Christ died for us, that
whether we wake or sleep, we should be delivered from death.
And I heard a voice from heaven, saying, Blessed are the
dead who die in the Lord, from henceforth; yea, saith the
Spirit, that they may rest from their labors, and their works
do follow them. When Christ, who is our life, shall appear,
then shall we also appear with him, in glory. There is laid up
for us a crown of righteousness, which the Lord, the righteous
Judge, shall give unto all them that love his appearing. Now
this I say, brethren, that flesh and blood cannot inherit the
kingdom of God ; neither doth corruption inherit incorruption.
As is the earthy, such are they also that are earthy ; and as is
the heavenly, such are they also that are heavenly. And as
we have borne the image of the earthy, we shall also bear the
image of the heavenly. Behold, I show you a mystery; we
shall not all sleep; but we shall all be changed^ in a moment,
in the twinkling of an eye, at the last trump ; for the trumpet
shall sound, and the dead shall be raised incorruptible, and we
shall be changed. For when this corruptible shall have put
on incorruption, and this mortal shall have put on immortality,
then shall be brought to pass the saying that is written. Death
is swallowed up in victory. O death! where is thy sting? O
grave I where is thy victory ? The sting of death is sin ; and
the strength of sin is the law ; but thanks be to God, which
giveth us the victory through our Lord Jesus Christ. There-
fore, my beloved brethren, be ye steadfast, immovable, always
abounding in the work of the Lord; forasmuch as ye know
that your labor is not in vain in the Lord. Lift up your heads ;
for your redemption draweth nigh. Weeping may endure for
a night, but joy cometh in the morning. For eye hath not
seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love
Him.
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FORM 11.
An Address for the Burial of a Professor of Religion,
exhortatory.
It is better to go to the house of mourning, than to go to
the house of feasting; for that is the end of all men, and the
living will lay it to heart. Sorrow is better than laughter ; for
by the sadness of the countenance the heart is made better.
Now no chastening for the present seemeth to be joyous, but
grievous; nevertheless, afterwards it yieldeth the peaceable
fruit of righteousness, unto them that are exercised thereby.
Wherefore, lift up the hands that hang down, and the feeble
knees. Blessed are they that mourn, for they shall be com-
forted. Comfort ye, comfort ye, my people, saith your God.
Speak ye comfortably unito them. The Spirit of the Lord
God is upon me, because the Lord hath sent me to bind up the
broken-hearted, to comfort all that mourn, to appoint unto
them that mourn in Zion, to give unto them beauty for ashes,
the oil of joy for mourning, and the garment of praise for the
spirit of heaviness. For this I say, brethren, the time is short ;
it remaineth, that both they that have wives be as though they
had none ; and they that weep, as though they wept not ; and
they that rejoice, as though they rejoiced not ; and they that
buy, as though they possessed not; and they that use this
world, as not abusing it ; for the fashion of this world passeth
away. See, then, that ye walk circumspectly, not as fools;
redeeming the time, because the days are evil; for here we
have no continuing city ; but we seek one to come.
♦[Take, my brethren, the prophets, who have spdcen in the
name of the Lord, for an example of suffering affliction, and of
patience. Behold, we count them happy who endure. Ye
have heard of the patience of Job, and have seen the end of
the Lord. Be patient, therefore, brethren, unto the coming
of the Lord. Behold, the husbandman waiteth for the pre-
cious fruit of the earth, and hath long patience for it, until he
receive the early and latter rain. Be ye also patient ; stablish
your hearts ; for the coming of the Lord draweth nigh. These
all died in faith, not having received the promises, but having
*May be used when christian friends are present, as an exhortation to
patient resignation.
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seen them afar off, and were persuaded of them, and embraced
them, and confessed that they were strangers and pilgrims on
the earth. Wherefore, seeing we are also compassed about
with so great a cloud of witnesses, let us lay aside every
weight, and the sin which doth so easily beset us, and let us
run with patience the race that is set before us ; lodcing unto
Jesus, the author and finisher of our faith, who, for the joy
that was set before him, endured the cross, despising the
shame, and is set down at the right hand of the throne of God.]
But, beloved, be not ignorant of this one thing, that the day
of the Lord will come as a thief in the night, in the which the
heavens shall pass away with a great noise, and the elements
shall mek with fervent heat; the earth, also, and the works
that are therein, shall be burned up. Seeing, then, that all
these things shall be dissolved, what manner of persons ought
ye to be in all holy conversation and godliness; looking for and
hasting unto the coming of the day of God, wherein the
heavens, being on fire, shall be dissolved, and the elements shall
melt away with fervent heat Nevertheless, we, according to
his promise, look for new heavens and a new earth, wherein
dwelleth righteousness. Wherefore, beloved, seeing that ye
look for such things, be diligent, that ye may be found of him
in peace, without spot, and blameless. The time is cixning,
in which all that are in the graves shall hear his voice, and
shall come forth ; they that have done good, unto the resurrec-
tion of life; and they that have done evil, unto the resurrection
of damnation. When the Son of man shall come in His glory,
and all the angels with Him, then shall He sit upon the throne
of His glory, and before Him shall be gathered all nations ; and
He shall separate them one from another, as a shepherd divideth
His sheep from the goats. And He shall set the sheep on His
right hand, but the goats on the left. Then shall the King say
unto them on His right hand. Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of
the world. Then shall He say unto them on the left hand.
Depart from me, ye cursed, into everlasting fire, prepared for
the devil and his angels. And these shall go away into ever-
lasting punishment; but the righteous into life eternal.
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Behold, He cometh with clouds ; and every eye shall see Him,
and they also who pierced Him. Abide, therefore, in Him,
that when He shall appear, ye may have confidence, and not
be ashamed before Him, at His coming ; that ye may have boldr
ness in the day of judgment; and that the trial of your faith
may be found unto praise, and honor, and glory, at the appear-
ing of Jesus Christ. For we must all stand at the judgment
seat of Christ, and give account to Him, who is ready to judge
the quick and the dead. The end of all things is at hand. Be
ye therefore sober, and watch unto prayer. The time is come,
when judgment must begin at the house of God; and if it
begin first at us, what shall the end be of those that obey not
the gospel of God ? And if the righteous scarcely are saved,
where shall- the ungodly and the sinner appear?
We beseech you, therefore, brethren, by the coming of our
Lord Jesus Christ, that ye be not soon shaken in mind, or
troubled.
Blessed be the God and Father of our Lord Jesus Christ,
who, according to His abundant mercy, hath begotten us again
unto a lively hope, by the resurrection of Jesus Christ irom
the dead, to an inheritance, incorruptible, and undefiled, and
that fadeth not away, reserved in heaven. Wherefore, gird
up the loins of your mind ; be sober, and hope to the end, for
the grace that is to be brought unto you at the revelation of
Jesus Christ. For if you believe that Jesus died and rose
again, even so them also who sleep in Jesus will God bring
with Him. At the glorious appearing of our Lord Jesus Christ,
we shall be caught up together with them in the clouds, to
meet our Lord in the air; and so shall we be ever with the
Lord. Wherefore, comfort one another with these words,
looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ.
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FORM III.
An Ori^r for the Burial of a Professor of Religion,
triumphant.
Blessed be God, even the God and Father of our Lord Jesus
Christ, who hath brought to light, life and immortality in the
gospel, and hath saved us according to His own purpose and
grace in Christ Jesus, who hath abolished death, and ransomed
us from the power of the grave. God hath not appointed us
to wrath, but to obtain salativon by our Lord Jesus Christ, who
died for us, that, whether we wake or sleep, we should live
together with Him. He also Himself likewise took part of flesh
and blood ; that through death He might destroy him that had
the power of death, that is, the devil; and deliver them who
through fear of death are all their lifetime subject to bondage.
Therefore, we are always confident, knowing that whilst we
are at home in the body, we are absent from the Lord; and
willing rather to be absent from the body, and to be present
with the Lord.
I know that my Redeemer liveth ; and that He shall stand at
tne latter day upon the earth; and though after my skin,
worms destroy this body, yet in my flesh shall I see God;
whom I shall see for myself, and mine eyes shall behold, and
not another, though my reins be consumed within me. For I
know in wh<Mn I have believed ; and I am persuaded that He is
able to keep that which I have committed unto Him, against
that day. I have fought a good fight; I have finished my
course; I have kept the faith; henceforth there is laid up for
me a crown of righteousness, which the Lord, the righteous
Judge, shall give me at that day ; and not to me only, but unto
all them also that love His appearing. For to me to live is
Christ ; and to die is gain.
0 death! where is thy sting? O grave! where is thy vic-
tory ? Thanks be to God, which giveth us the victory, through
our Lord Jesus Christ.
1 will behold thy face in righteousness ; I shall be satisfied,
when I awake, with thy likeness. Blessed be the God and
Father of our Lord Jesus Christ, who, according to His abun-
dant mercy, hath begotten us again unto a lively hope, by the
resurrection of Jesus Christ from the dead, to an inheritance,
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incorruptible, and imdefiled, and that f adeth not away, reserved
in heaven for them who are kept by the power of God, through
faith unto salvation, ready to be revealed in the last time.
Verily, there is a reward for the righteous. In thy presence
is fulness of joy; at thy right hand there are pleasures for
ever more. Then shall the righteous shine forth as the sun,
in the kingdom of their Father. When Christ, who is our
life, shall appear, then shall we also appear with Him in glory.
We shall be where He is, to behold His glory, that, where He is,
there we may be also. Neither shall life, nor death, nor any
other creature, separate us from the love of God in Christ
Jesus our Lord. He shall change our vile body, that it may be
fashioned like unto His glorious body, when He shall come to
be glorified in His saints. And we know, that when He shall
appear, we shall be like Him, for we shall see Him as He is.
We shall walk with Him in white, clothed in white robes, and
palms in our hands, with crowns of righteousness, which the
Lord, the righteous Judge, shall give, even a crown of glory,
that fadeth not away. We stand and rejoice in this hope of
the glory of God, looking for that blessed hope, and the glori-
ous appearing of the great God and our Saviour Jesus Christ.
We, minding this promise, look for new heavens and a new
earth, confessing that this is not our rest, but that we seek a
better country, even an heavenly. We shall come to Mount
Zion, and unto the city of the living God, the heavenly Jerusa-
lem, and to an innumerable company of angels, to the general
assembly and church of the first-bom, which are written in
heaven, and to God, the Judge of all, and to the spirit of just
men made perfect, and to Jesus, the mediator of the new
covenant, and to the blood of sprinkling, that speaketh better
things than that of Abel. After this, I beheld, and, lo! a great
multitude, which no man could number, of all nations, and
kindreds, and people, and tongues, stood before the tfirone and
before the Lamb, clothed with white robes, and palms in their
hands. Therefore are they before the throne of God, and
serve Him day and night in His temple; and He that sitteth on
the throne shall dwell among them. They shall hunger no
more, neither thirst any more ; neither shall the sun light upon
them, nor any heat. For the Lamb, which is in the midst of
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the throne, shall feed them, and shall lead them unto living
fountains of water; and God shall wipe away all tears from
their eyes. And they sing the song of Moses, the servant of
God, and the song of the Lamb, saying. Great and marvellous
are thy works, Lord God Almighty; just and true are thy
ways, thou King of saints. And He will dwell with them, and
they shall be His people ; and God Himself shall be with them,
and be their God. And God shall wipe away all tears from
their eyes ; and there shall be no more death, neither sorrow,
nor crying; neither shall there be any more pain; for the
former things are passed away. And there shall be no more
curse; but the throne of God and of the Lamb shall be in it;
and His servants shall serve Him ; and they shall see His face ;
and His name shall be in their foreheads. And there shall be
no night there; and they need no candle, neither light of the
sun ; for the Lord God giveth them light ; and they shall reign
for ever and ever. Wherefore, comfort ye one another with
thfese words.
FORM IV.
For THE Burial of a Person Not a Professor of Religion.
DIDACTIC.
Behold^ God has made our days as an hand-breath, and our
age as nothing. Our days on the earth are as a shadow, and
there is none abiding. One dieth in his full strength, being
wholly at ease and quiet ; and another dieth in the bitterness of
his soul, and never eateth with pleasure. They shall lie down
alike in the dust, and the worms cover them. The grave is our
house. We may say to corruption. Thou art my father; to the
worm. Thou art my mother, and my sister. We dwell in
houses of clay, whose foundation is in the dust; which arc
crushed before the moth. As for man, his day^ are as grass ;
as the flower of the field, so he flourisheth ; for the wind pass-
eth over it, and it Is gone. Thou, O Lord, takest away their
breath ; they die, and return to their dust. Thou tumest man
to destruction, and sayest, Return, ye children of men; neither
can any stay thine hand, or say unto thee. What doest thou?
Thou earnest them away as with a flood. The days of the
years of our pilgrimage are threescore years and ten ; and if, by
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reason of strength, they be fourscore years, yet is their strength,
labor and sorrow ; for it is soon cut off, and we fly away. What
man is he that liveth, and shall not see death? Who shall
deliver his soul from the hands of the grave? We know that
God will bring us to death, and to the house appointed for all
living. They that trust in their wealth, and boast themselves
in the multitude of their riches, none of them can by any means
redeem his brother, nor give to God a ransom for him, that he
should still live, and not see corruption. And when he dieth,
he shall carry nothing away.
Let no man deceive you, brethren; for it is appointed unto
men once to die, but after this the judgment. For we must all
stand before the judgment seat of Christ, that every one may
receive according to the deeds done in his body, whether they
have been good or evil. I saw the dead, small and great, stand
before God ; and the books were opened ; and another book was
opened, which is the book of life; and the dead were judged
out of those things which were written in the books, according
to their works. iAnd the sea gave up the dead which were in
it, and death and hell delivered up the dead which were in
them; and they were judged, every man according to their
works. And death and hell were cast into the lake of fire.
This is the second death. And whosoever was not found
written in the book of life, was cast into the lake of fire.
Verily, verily, I say unto you, the hour is coming, in the
which all that are in the graves shall hear His voice, and shall
come forth ; they that have done good, unto the resurrection of
life; and they that have done evil, unto the resurrection of
damnation. When the wicked man dieth, his expectation shall
perish; for as we brought nothing into the world, so it is cer-
tain we can carry nothing out. And thinkest thou, O man, who
despisest the riches of God's goodness, and forbearance, and
long-suffering, that thou shalt escape in the day of wrath and
revelation of the righteous judgment of God, who will render
unto them that are contentious, and do not obey the truth, but
obey unrighteousness, indignation and wrath ; but glory, honor,
and peace, to every man that worketh good? The ungodly
shall not stand in judgment. The wicked is reserved to the
day of destruction. They shall be brought forth to the day of
wrath. The wicked shall be turned into hell, and all that forget
God ; for God will bring every work into judgment, with every
secret thing, whether it 'be good, or whether it be evil. Rejoice,
O young man, in thy youth ; and let thy heart cheer thee in the
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days of thy youth ; and walk in the ways of thine heart, and in
the sight of thine eyes ; but know thou, that for all these things,
God will bring thee into judgment. He hath appointed a day,
in the which He will judge the world in righteousness, by tiiat
man whom He hath ordained ; whereof He hath given assurance
tmto all men, in that He hath raised him from the dead. So
then every one of us shall give account of himself to God.
Oh, that we were wise! that we understood this! that we
would consider our latter end! Lord, make us to know our
end, and the measure of our days, what it is ; that we may know
how frail we are. So teach us to numlber our days, tiiat we
may apply our hearts unto wisdom.
He that hath ears to hear, let him hear; for, behold, the
Judge standeth at the door.
FORM V.
For the Burial of One Not a Professor of Religion.
alarming.
By one man, sin entered into the world, and deatii by him ;
and so death passed upon all men, for that all have sinned By
one man's offence, death hath reigned, even over them who had
not sinned after the similitude of Adam's transgression ; and so
judgment came upon all, even to condenmation. The voice
said. Cry; and he said. What shall I cry? All flesh is grass;
all the goodliness thereof is as the flower of the field ; the grass
withereth, the flower fadeth, because the spirit of the Lord
bloweth upon it Surely the people is grass. They trust in
their wealth, and boast themselves in the multitude of their
riches ; yet none of them can by any means redeem his brother,
nor give to God a ranscMn for him, that he should still live for
ever, and not see corruption. One generation passeth ^way,
and another generation cometh. It is appointed unto men once
to die, but after this the judgm^it. And what man is he that
liveth, and shall not see death ? Shall he deliver his soul from
the hand of the grave? If Ae Almighty set His heart upon
man ; if He gather unto Himself his spirit and his breath, all
flesh shall perish together, and man shall turn again unto dust
For there is no man that hath power over the spirit, to retain
the spirit, neither hath he power in the day of death ; and there
is no discharge in that war. Neither shall wickedness deliver
those that are given to it. Their love, and their hatred, and
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their envy, is now perished; neither have they any more a
portion, for ever, in any thing that is done under the sun. O,
that they were wise ! that they understood this ! that they would
consider their latter end!
Is there not an appointed time to man upon earth ? Are not
his days, also, like the days of an hireling? What is my
strength, that I should hope? and what is mine end, that I
should prolong my life ? Is my strength the strength of stones ?
or is my flesh brass? My breath is corrupt; my days are
extinct; the graves are ready for me; my cktys are past; my
purposes are broken off, even the thoughts of my heart. The
grave is mine house ; I have made my bed in the darkness. I
have said to corruption, Thou art my father; to the worm,
Thou art my mother, and my sister.
Boast not thyself, therefore, of to-morrow ; for thou knowest
not what a day may bring forth. For we are but of yesterday,
and know nothing ; because our days upon earth are a shadow.
Man also knoweth not his time. Go to, now, ye that say, To-
day, or to-morrow, we will go into such a city, and continue
there a year, and buy, and sell, and get gain ; whereas ye know
not what shall be on the morrow ; for what is your life ? It is
even a vapor, that appeareth for a little time, and then vanisheth
away. Then shall the dust return to the earth as it was ; and
the spirit shall return unto God who gave it.
The hour cometh, when we must all stand before the judg-
ment seat of Christ ; for God hath appointed a day, in the which
He will judge the world in righteousness ; for the Lord Jesus
shall judge both the quick and the dead. Unto Him must we
give account. Behold, He cometh with clouds ; and every eye
sfhall see Him; and they also who pierced Him, and all kindreds
of the earth shall wail because of Him. As I live, saith the
Lord, every knee shall bow unto me, and every mouth shall
confess to God. Behold, the Lord cometh to execute judgment
upon all.
And I saw a great white throne, and Him that sat on it, from
whose face the earth and the heaven fled away, and there was
found no place for them. And I saw the dead, small and great,
stand before God; and the books were opened; and another
book was opened, which is the book of life ; and the dead were
judged out of those things which were written in the books,
according to their works ; and whosoever was not found written
in the book of life, was cast into the lake of fire.
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My brethren, be not deceived. God is not mocked ; neither
is He a man, that He should lie. Has He said, and shall He not
do it ? Whatsoever a man soweth, that shall he also reap ; for
he that soweth to his flesh, shall of the flesh reap corruption.
For if God spared not the angels that sinned, but cast them
down to (hell, and delivered them into chains of darkness, to be
reserved unto judgment, of how much sorer punishment shall
they be thought worthy, who have trodden under foot the Son
of God, and have counted the blood of the covenant, wherewith
Hie was sanctified, an unholy thing, and have done despite to the
Spirit of grace? How shall they escape, who neglect the great
salvation ?
For the time will come, that judgment must begin at the
house of God ; and if it first begin at us, what shall the end be
of them that obey not the gospel of God ? And if the righteous
scarcely be saved, where shall the ungodly and the sinner
appear? For yourselves know perfectly, that the day of the
Lord so cometh as a thief in the night. For when they shall
say, Peace, and safety, then sudden destruction cometh upon
them, and they shall not escape. In that day, when God shall
judge the secrets of men by Jesus Christ, according to this
gospel, thinkest thou, O man, whosoever thou art, that thou
shalt escape the judgment of God? Or despisest thou the
riches of His goodness, and fort)earance, and long-suffering, not
knowing that the goodness of God leadeth thee to repentance?
For there is no respect of persons with God.
Prepare, then, O man, whosoever thou art, to meet thy God.
Be ye ready ; for in such an hour as ye think not, the Son of
man cometh. This night thy soul may be required of thee.
FORM VI.
An Order for the Burial of a Child^ or Young Person.
Christian brethren, the scripture teacheth us that affliction
cometh not forth from the dust, but that unto God the Lord
belong the issues of life and death. He taketh away their
breath ; men die, and return to the dust. The Lord gave, and
the Lord hath taken away; blessed be the name of the Lord.
Is there not an appointed time to man upon earth ? Are not his
days also like the days of an hireling? There is a time to be
bom, and a time to die. Our days are determined, even the
number of our months. God has appointed our bounds, that
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we cannot pass. For none of us liveth unto himself, and no
man dieth unto himself.
All flesh is grass, and all the goodliness thereof as the flower
of the grass ; the grass withers, and the flowers fade, because
the spirit of the Lord bloweth upon it. Man that is bom of a
woman is of few days, and full of trouble ; he cometh forth like
a flower, and is cut down ; he fleeth also as a shadow, and con-
tinueth not. He is like the grass that groweth up; in the
morning it flourisheth ; in the evening it is cut down, and with-
ereth. His breath is corrupt ; his days are extinct ; the graves
are ready for him. His days on the earth are as a shadow,
and there is none abiding. As for man, as a flower of the field,
so he flourisheth ; for the wind passeth over it, and it is gone ;
and the place thereof shall know it no more.
Son of man, behold, I take away the desire of thine eyes
with a stroke ; yet neither shalt tliou mourn nor weep ; neither
shall thy tears run down; neither shalt thou sorrow even as
others who have no hope. Brethren, I would not have you
ignorant concerning those who are asleep. For, if we believe
that Jesus died and rose again, even so them also which sleep
in Jesus, will God bring with him.
*[ Suffer little children to come unto me, says our blessed
Lord and Saviour, and forbid them not; for of such is the
kingdom of heaven. Verily, I say unto you, except you be
converted, and become as little children, ye shall not enter the
kingdom of heaven. Even so, it is not the will of your Father
who is in heaven, that one of these little ones should perish.
He shall gather the lambs in His arms, and carry them in? His
bosom. Take heed that you despise not one of these little
ones ; for I say unto you, that in heaven their angels do always
behold the face of their Father. For the promise is unto you,
and to your children, and to all that are afar off, even as many
as the Lord our God shall call. Take also David for an exam-
ple of suffering affliction, and of patience. David therefore
besought God for the child ; and David fasted, and went in, and
lay all night upon the earth. And the elders of his house arose
and went to him, to raise him up from the earth; but he would
not, neither did he eat bread with tiiem. And it came to pass,
on the seventh day, that the child died. And the servants of
David feared to tell him that the child was dead ; for they said,
Behold, while the child was yet alive, we spake unto him, and
*Omit, when used for a youth beyond the years of childhood.
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he would not hearken unto our voice: how will he then vex
himself, if we tell him that the child is dead? But when David
saw that his servants whispered, David perceived that the child
was dead. Therefore David said unto his servants, Is the child
dead? And they said. He is dead. Then David arose from
the earth, and washed, and anointed himself, and changed his
apparel, and came unto the house of the Lord, and worshipped.
Then he came unto his own house ; and when he required they
set bread before him, and he did eat. And he said, While the
child was yet alive, I fasted and wept ; for I said, who can tell
whether God will be gracious to me, that the child may live?
But now he is dead, wherefore should I fast? Can I bring him
back again ? I shall go to him, but he shall not return to me.
And so, also, when the Shunamite woman had received a son
from the Lord, and he died. So she went, and came unto the
man of God, to Mount Carmel. And it came to pass, when the
man of God saw her afar off, that he said to Gehazi his servant.
Behold, yonder is that Shunamite. Run, now, I pray thee, to
meet her, and say unto her, Is it well with thee? is it well with
thy husband ? is it well with thy child ? And she answered, It
is well.
This child hath died, and you all mourn for it, and bury it ;
but weep not as David wept for Absalom. Let there not be
heard in your dwelling lamentation and bitter weeing; Rachel
weeping for her children, and refusing to be comforted, because
they are not Wo to him who striveth with his Maker. What !
shall we receive good at the hand of God, and shall we not
receive evil? Surely it is meet to be said unto God, I have
borne chastisement. Submit yourselves, therefore, to God.
Be dumb, and open not your mouth; neither murmur ye, as
some of them also murmured, and were destroyed. With Eli
rather say, It is the Lord ; let Him do what seemeth Him good.]
I will ransom them from the power of the grave, saith the
Lord. I will redeem them from death. Death shall have no
more dominion over them. Awake, and sing, ye that dwell in
dust ; for thy dew is as the dew of herbs. And the earth shall
cast out her dead. When Christ, who is our life, shall appear,
then shall these also appear with him in glory. He will swal-
low up death in victory.
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FORM VII.
Funeral Service for an Aged Christian Woman.
37. Mark the perfect man, and behold the upright : for the
end of that man is peace.
11. For by me thy days shall be multiplied, and the years of
thy life shall be increased.
16. With long life will I satisfy him, and show him my sal-
vation.
16. And thou shalt go to thy fathers in peace; thou shalt be
buried in a good old age.
26. Thou shalt come to thy grave in a full age, like as a
shock of corn cometh in in his season.
And Sarah was a hundred and seven and twenty years old :
these were the years of the life of Sarah.
2. And Sarah died and Abraham came to mourn for Sarah,
and to weep for her. .
19. And after this, Abraham buried Sarah his wife in the
cave of the field of Machpelah before Mamre :
36. And there was one Anna, a prophetess, she was of a
great age,
37. And she was a widow of about fourscore and four years,
which departed not from the temple, but served God with
fasting and prayers night and day.
2. And I heard a voice from heaven, as the voice of many
waters, and as the voice of a great thunder : and I heard the
voice of harpers harping with their harps:
3. And they sung as it were a new song before the throne :
and no man could learn that song but the hundred and forty
and four thousand, which were redeemed from the earth.
2. And I saw as it were a sea of glass mingled with fire, and
them that had gotten the victory stand on the sea of glass,
having the harps of God.
3. And they sing the song of Moses the servant of God, and
the song of the Lamb. These are they which came out of great
tribulation, and have washed their robes, and made them white
in the blood of the Lamb.
8«— Vol IX.
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16. Therefore are they before the throne of God, and serve
Him day and night in His temple: and He that sitteth on the
throne shall dwell among them.
16. They shall hunger no more, neither thirst any more;
neither shall the snn light on them, nor any heat
17. For the Lamb which is in the midst of the throne shall
feed them, and shall lead them mito living fountains of waters :
and God shall wipe away all tears from their eyes.
These are they which follow the Lamb whithersoever he
goeth. These were redeemed from among men, being the first-
fruits unto God and to the Lamb.
6. And in their mouth was found no guile; for tfiey are
without fault before the throne of God.
And he showed me a pure river of water of life, clear as
crystal, proceeding out of the throne of God and of the Lamb.
2. In the midst of the street of it, and cm either side of the
river, uxls there the tree of life, which bare twelve manner of
fruits, and yielded her fruit every month: and the leaves of
the tree zvere for the healing of the nations.
3. And there shall be no more curse: but the throne of God
and of ihe Lan& shall be in it; and His servants shall serve
Him:
4. And they shall see His face ; and His name shall be in their
foreheads.
6. And there shall be no night there ; and they need no can-
dle, neither light of the sun; for the Lord God giveth them
light : and they shall reign for ever and ever.
6. And he said unto me, These sayings are faithful and
true:
4. And God shall wipe away all tears from their eyes ; and
there shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain: for the former things
are passed away.
13. And I heard a voice from heaven, saying unto me,
Write, Blessed are the dead which die in the Lord from hence-
forth: Yea, saith the Spirit, that tiiey may rest from their
labors ; and their works do follow them.
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51. Behold, I show you a mystery; We shall not all sleep,
but we shall all be changed
62. In a moment, in the twinkling of an eye, at the last
trump: for the trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed.
53. For this corruptible must put on incorruption, and this
mortal must put on immortality.
54. So when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written. Death is swallowed
up in victory.
56. O death, where is thy sting? O grave, where is thy
victory ?
66. The sting of death is sin ; and the strength of sin is the
law.
67. But thanks be to God, which giveth us the victory
through our Lord Jesus Christ.
68. Therefore, my beloved brethren, be ye steadfast,
unmovable, always abounding in the work of the Lord, foras-
much as ye know that your labor is not in vain in the Lord.
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The Form of Public Admission to
the Church
By Rev. Thomas Smyth, D. D.
Charleston, S. C.
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THE FORM OF PUBLIC ADMISSION TO
THE CHURCH.
ADWRESS TO THE CANDIDATES.
You have thus presented yourselves* before Ahnighty God,
with a view to dedicate yourselv^sf to His service, and to be
r-eceived as members of His visibk church. By a public coor
tract you are about to surrender yoursdves to your Creator; U>
avouch the Lord to be your God ; Jesus Christ your Redeemer ;
and yourselves His servants forever. You are surrounded
by witnesses who attest Uie compact into which you enter. The
all-seeing eye of Jehovah is upon you; and His holy angels are
spectators of this scene. Brethren, we trust you have not
rashly come up hither. And in this confidence we invite you
to approach, with a holy boldness, unto the great Head of tbe
Church; casting all your anxieties and cares upcm Him, and
relying on Him alone for grace and strengfth, to fulfil your
solemn engagements.
PROFESSION OF FAITH.
You believe that there is one true God constituting in his
incomprehensible essence, Father, Son and Holy Ghost, three
persons in one Godhead. You believe in tbe divine inspiration
of the Scriptures of the Old and New Testament : and that they
contain the only rule of faith and practice* You believe in
the fall of man, in his entire depravity by nature, and in tjie
necessity of repentance towards God, and faith in the Lord
Jesus Christ. You believe, that by His hunriliatioo:, obedience
and death, Christ made such a satisfaction to divine justice, as
is sufficient to expiate all sin, and to remove and wash away all
the guilt incurred by botih original and actual sin, from all who
rest upon him in truth and sincerity. You believe in the doc-
trines of a general resurrection, and future judgment; in the
everlasting blessedness of the righteous, and in the endless
punishment of the final impenitent.
*The singular or plural may be used ae required.
tOr to renew your dedication. This may be used wJien any oaft joina
on certificate.
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COVENANT.
And now in the presence of these witnesses, you do solemnly
surrender yourselves to the Lord* Jehovah, receiving Him as
your portion, and acknowledging Him to be the supreme object
of your love. Depending upon divine grace for assistance,
you hereby sacredly bind yourselves to glorify God by obedi-
ence to His laws, and by a diligent observance of His ordinances.
You promise to separate )rourselves from the worid, so far as
its engagements would cool your attachment to piety, or bring
a stigma upon your holy profession. You are willing to conse-
crate a reasonable proportion of your time, influence, and prop-
erty to the cause of Qirist ; to co-operate in every good work ;
to live not unto yourselves, but unto Him who died for you ;
and in your closets, in your families, and in the world, to act
as becoming the gospel of Christ ; and as you are required in
the word of God. You pledge yourselves to obey the laws and
regulations of this particular church, and to submit to its dis-
cipline, while you continue members of the same, throwing
yourselves upon its care, and affectionately regarding its inter-
ests.
CONCLUDING ADDRESS.
Beloved in the Lord, your engagement is sealed now. You
have formed a contract which no power on earth can dissolve.
These engagements will follow you through time, and accom-
pany you to the judgment seat.
We who are members of this churdi, aflfectionately welcome
you to a fellowship with us. We hail you as participants in
the same glorious hope and blessings of the gospel.
And now when you depart from this place, carry with you
the salutary recollection, that the eyes of the world are upon
you, and that as you henceforth conduct yourselves, religion
will be disgraced or honored. Remember that your engage-
ment is not with man, but with God. The negligence there-
fore, or the folly, or the coldness of others around you, can
never furnish an excuse for your own dereliction. You stand
or fall, each one of you by yourselves. Abide then, near a
throne of grace ; be diligent in duty ; watchful in life and con-
versation; and you shall be assured of the fulfilment of that
promise "that he who has begun a good work in you, will per-
form it until the day of Jesus Christ."
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The Lord's Supper
A MANUAL OF INSTRUCTION AND HELP TO SELF-
EXAMINATION FOR THOSE WHO WOULD REA-
LIZE THE OBLIGATION, AND ENJOY ALL THE
BENEFITS OF
The Holy Communion
By the Rev. Thomas Smyth
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CONTENTS.
PAGE
Introduction 575
Section I. The Absolute Necessity and Divine Authority
of tiie Lord's Supper: By John Morrison, D. D., frcwn
the second edition 577
The Church an Executive, Not a Legislative Body. . . 577
Christ's Claims as a Lawgiver 578
His Right to Rule— Divine 578
Acquired . 579
Exclusive 581
Peremptory Nature of the Duty Enjoined 581
A Duty Most Significant 582
Most Binding 583
To be Performed Without Delay 586
Resistless Motives Urged 588
Do It for Christ's Sake 589
For the Sake of the Worid 589
Of the Church 589
Of Your Families 589
For Your Own Sakes 589
Remember Christ —
In His Preincarnate State 590
In His Assumption of Human Nature. , 591
In His Sufferings 591
In His Approach to Judgment 591
Encouragements —
The Command of Him Who Died 592
His Honour 593
The Nature of the Approach 593
The Experience of the Church 593
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574 THE lord's supper.
PAGE
Section II. The Institution, Design, Qualificati<Mis, Bene-
fits, &c. : By Daniel Wilson, D. D., Bishop of Calcutta.
From the eleventh London edition 696
1. The Institution of the Lord's Supper 696
^. The Design of It 69^
3. The Qualifications of Those Who Deceive It Aright 800
4. The Benefits to be Derived from It 609
6. The Objections Raised Concerning It 613
6. The Obligations at Once and Regularly to Partake
of It 621
Section III. The Young Communicants' Catechism : By Ae
Rev. John Willison, of Dundee 626
Section IV. The Spiritual and Ecclesiastical The<Mies of
the Lord's Supper Stated and Explained- 663
Section V. Replies to the Objection that the Observance
of the Lord's Supper is not essential to true piety
because it is only a positive and not a moral duty,
wherein it is shown that on that very account it is a
greater test and evidence of love ; and also to the objec-
tions of unfitness and want of strong faith 678
Section VI. Exercises on the Lord's Supper which may
be used by parents in the family; by Saibbath School
teachers and pastors in adult Bible classes, and by com-
municants themselves 686
Section VII. Prayers for use before and after the commu-
nion 697
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INTRODUCTION.
The Editor of this work has often felt the want of a work
which could be put into the hands of inquirers in which their
minds would be at once awakened to a sense of their impera-
tive obligation to become communicants by making a sincere,
heartfelt and public profession of religion; instructed in the
real nature, object, and design of the Lord's Supper and of
what is implied in its observance; and assisted in tteir prepa-
ration for it by some form of self-examination, humiliation,
and devotion.
This work will, it is hoped, serve this threefold purpose. It
is adapted not only to those who have made up their minds to
come forward to the ccwnmunion, but to those who are disposed
to examine into the claims which the ordinance has upon them.
It will, he trusts, deepen their convictions of the necessity of a
personal interest in the Saviour and of a personal discharge of
all the duties which, as redeemed sinners, we owe to Him "who
loved us and gave Himself for us ;" and lead them to see the
solemn and important interests both of their own souls and of
the souls of others, which are involved in a proper observance
of the Lord's SuK)er ; and thus fill them with a holy desire to
participate in its unspeakable benefits.
It will at the same time constitute a closet companion which
will be of inestimable service. The perusal of the whole vol-
ume at least once a year and of the Catechism as a part of
their devotional services before every communion season is
earnestly recommended. This catechism has been long and
favourably known both in the old country and in America and
has passed through many editions. It is now out of print and
its reproduction has been desired by many in different parts of
the country. Dr. Morrison gives a very clear and satisfactory
view of the authority and obligation of the Lord's Supper,
while Bishop Wilson's outline is one of tfie most comprehen-
sive views of the whole subject in our language.
As tfie whole doctrine of transubstantiation and the real
presence as held by Romanists and Higfa-churclmien, is founded
on the discourse of our Saviour respecting the eating of his
flesh in order to attain everlasting life, a chapter is appended
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576 THE lord's supper.
in which this discourse is examined and the different theories
of the sacrament contrasted.
The whole volume is commended to pastors and to all
inquirers with the fervent prayer that it may be used by the
ever blessed Spirit in awakening, convincing, instructing and
comforting many souls, and to Father, Son and Holy Spirit
shall be all the praise. T. S.
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SECTION I.
The Absolute Necessity and Divine Authority of the
Lord's Supper.
I Cor. XI. 24. — This do in remembrance of me.
The Apostles of our Lord, though acting immediately in his
name, in no instance attempted to Instate for conscience, or to
dictate the number or nature of those institutions which are to
regulate the observance of the christian church. Their office
consisted not in originating a single doctrine or ordinace; but
in making known the express will of the great. Master; at the
same time confirming the divine authority of what they taught,
in the name of their exalted Lord, by the unequivocal display
of miraculous powers. What they received from the Lord
Jesus that only did they deliver to the church. Of the figment
of the church's authority, and of her power to bind conscience,
inspired apostles knew nothing; and were ever careful to speak
of her not as a legislative, but as an executive, body, destined
to carry into effect the standing laws of the Redeemer's spirit-
ual empire. If an apostle had pleaded his own personal author-
ity for any particular doctrine or observance, it would have
contained nothing in it to bind the human conscience, or to
entitle it to rank among the institutions of the New Testament.
I have been led to make these remarks on two accounts: first,
because the apostle of the Gentiles distinctly informs the
Corinthian church that what he delivered to them respecting
the ordinance of the Lord's Supper he received immediately
from the church's sovereign; and, secondly, because I am of
opinion that very erroneous and mistaken views obtain among
thousands on this highly interesting topic of ministerial instruc-
tion.
To find out Christ's will, and to do it, must be the whole
amount of a christian's duty. "We preach not ourselves, but
Christ Jesus the Lord." It is not to establish our own lordship,
but Christ's, that we declare unto you the go^el of God ; and
we are deeply persuaded that the reign of divine truth does not
truly commence in any mind till it comes to feel that it is acting
in direct homage to the Son of God.
To strengthen upon the consciences of men the authority of
Christ, so as that in all things it may become paramount, should
87— Vot IX.
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578 THE lord's supper.
be the unceasing aim of the christian ministry, as it is the great
design of revelation itself.
Fully aware of the transcendant force and excellence of these
principles, the inspired apostle brings them to bear cm the great,
and sacred, and universal duty of showing forth the death of
Christ. He reminds the Corinthians that, though their shame-
ful abuse of the Lord's Supper had no shadow of countenance
from the Master, the institution itself was the result of His
own gracious appointment; at a crisis, too, when the act
acquired an inconceivable interest and significance.
It is not imperfect and fallible man to whom we are intro-
duced in these words ; but the Son of God Himself, who has a
right to command, and a claim to be obeyed. What He says to
us, as He spreads before us the memorials of His death, is "Do
this in remembrance of me." Let us, then, steadfastly looking
at His authority, examine into the nature of this particular
requirement, that we may learn His gracious will, and that,
learning it, the language of our hearts may be — ^"Lord, what
wilt thou have me to do?" The subject naturally divides itself
into three parts, — the claims of the lawgiver who here issues
his mandate; the definiteness and peremptory character of the
law prescribed ; and the resistless force and tenderness of the
motive urged.
L The Claims of the Lawgiver Who Here Issues His
Mandate. — It is the Lord Jesus Christ who here says, "do this
in remembrance of me." In issuing the mandate He speaks in
the character of the church's sovereign, and makes His appeal to
all who, having heard the tidings of His death, look for redemp-
tion "through the blood of the everlasting covenant." The
question, then, which each one should ask himself is this. What
is the nature of that right by which the Redeemer claims the
prerogaitive of giving law to His church? Is it a right which all
ought to feel, or which appeals only to the few ? Is it a right
which we may either regard or disavow as seemeth good to us ?
Is it a right which is absolute or conditional? To such inter-
rogations as these we may reply by briefly illustrating the fol-
lowing propositions.
1. Christ's right to govern His Church, and to give law to it,. is
ditnne.
It is so, in respect to His own nature, and the appwntment
of the Father. As to His own nature. He was originally "in
the form of God," and "thought it not robbery to be equal with
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THE lord's supper. 579
God ;"* and, as to the appointment of the Father, "all power is
given to Him in heaven and in earth/'f ^^ the one instance we
exclaim, with the Apostle John, "this is the true God and eter-
nal life;"t and in the other we exult in seeing Christ raised to
His Father's right hand, "far above all principality, and power,
and might, and dominion, and every name that is named, not
only in this world, but also that which is to come ;" and given
"to be head over all things to the church, which is His body, the
fulness of Him that filleth all in all."§
Remember, then, that He who says, "do this in remembrance
of me," is "the mighty God, the everlasting Father, and the
Prince of Peace ;"** that He "is the image of the invisible One,
the first-born of every creature: for by Him were all things
created, that are in heaven, and that are in earth, visible and
invisible, whether they be thrones, or dominions, or principali-
ties, or powers ; all things were created by Him, and for Him :
and He is before all things, and by Him all things consist. And
He is the head of the body, the church : who is the beginning,
the first-born from the dead ; that in all things He might have
the pre-eminence ; for it pleased the Father that in Him should
all fulness dwell."tt
The claim which Christ asserts when He says to us, "do this
in remembrance of me," is the claim of one clothed in a divine
nature, raised to universal dominion, constituted the only head
of the church, and entitled to the supreme and grateful obedi-
ence of all intelligent creatures. If He who made us and sus-
tains us, and if He who made and sustains the universe of being,
has a right to appoint the laws of His empire, and to demand
obedience to them, then Christ Jesus must have a right to say
to each of us, "do this in remembrance of me ;" nor dare I con-
ceal my impression, that it is palpable rebellion against Christ,
as a divine lawgiver, to neglect an immediate compliance with
this express portion of His revealed will.
2. Christ's right to govern His Church, and to give law to it, hcts
been acquired by the greatest of all sacrifices.
Do you ask, then, what is Qirist's right to govern His church ?
I reply, he died for it. He "loved the dhurdi, and gave Himr
self for it ; that He might sanctify and' cleans it with the wash-
ing of water by the word, that He mighft present it to Himself a
^Philip ii. 6. §£ph. ii. 20-23.
tMatt. xxvii. 18. John xviu 2. **l8aiah ix. 6.
tl John V. 20. ttCol. i. 15-19.
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580 THE lord's supper.
glorious church, not having spot, or wrinkle, or any such thing ;
but that it should be holy and without blemish/'tt By what an
amazing act of condescension has Christ established His claim
to rule His church ! "Ye know the grace of our Lord Jesus
Christ, that, though He was rich, yet, for your sakes. He became
poor, that ye, through His poverty, might be rich,"§§ "He made
Himself of no reputation, and took upon Him the form of a
servant, and was made in the likeness of men : and, being found
in fashion as a man. He humbled Himself, and became obedient
imto death, even the death of the cross."* If He who redeemed
the church has a right to prescribe laws for its government,
assuredly Christ has acquired that right. "Forasmuch as ye
know that ye were not redeemed with corruptible things, as
silver and gold, from your vain conversation, received by tradi-
tion from your fathers ; but with the precious blood of Christ,
as of a lamb without blemish and without spot."t Are we not
"justified freely by divine grace, through the redemption that
is in Christ Jesus ?"% Have we not "redemption through His
blood, the forgiveness of sins, according to the riches of His
grace ?"§ Has not Christ "obtained eternal redemption for
us ?"| I Has He not "redeemed us unto God by His blood ?"*t
Has He not delivered "us from the curse of the law, being made
a curse for us ?"** Did He not give "Himself for us, that He
might redeem us from all injury, and purify unto Himself a
peculiar people, zealous of good works ?"tt And is not the
church that sacred, inalienable property "which He hath pur-
chased with His own blood ?"
U disinterested benevolence, such as has no parallel in the
history of the universe — if the most surprising act of divine
love ever put forth on the theatre of this globe — if the procure-
ment of blessings which run parallel with eternity, and with
the worth and value of the immortal spirit, can confer an
inalienable title to the rule and government of the church, then
that title, unquestionably, belongs to Him, who says, to all His
subjects, "Do this in remembrance of me."
Oh, christian ! it is one who redeemed you who here addresses
.you. He has, indeed, a native right to your obedience; but,
to this divine and original claim. He has added the unutterable
obligations of redeeming love. He has become a man of sor-
**Eph. V. 25-27. fiEph. i. 7.
882 Cor. viii. 9. ||Heb. ix. 12.
♦Philip, ii. 7, 8. *tRev. v. 9.
tl Peter i. 18, 10. **Gal. iii. 13.
tRomans iii. 24. ttTit. ii. 14.
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THE LORD^S SUPPER. 581
rows for you ; He has laid down His life for you ; He has deliv-
ered you from the fearful pit, and from the miry clay, and set
your feet upon a rock ; He has rescued you from the captivity
of sin, and brought you into the glorious liberty of the children
of God ; He has risen to His throne of glory for you, and on
that throne He will continue to sit until all enemies are made
His footstool. We may observe —
3. That Christ's right to govern His Church, and to give law to
it, is of a nature altogether exclusive.
As there is no name but Christ's given among men whereby
the guilty can be saved ;ii so there is no other Potentate with
whom He will divide the rule of His Church. He claims the
right of governing His church ; and He claims it as His only, His
eternal due. "Whatsoever ye do, in word or deed, do all in the
name of the Lord Jesus, giving thanks unto God and the Father
by Him."§§ If only habit, or the force of public opinion, or the
desire to be seen of others, or motives of self-interest, or sub-
mission to the ordinances and commandments of men, — ^if only
these, or such as these, are the sources of our obedience, even
to the most sacred laws of the kingdom of heaven, we are not
paying express homage to Zion's great Lav^ver ; nor will He
regard that as a religious and christian act, which does not aim
at His glory, and which is not performed in obedience to His
revealed and gracious authority. Christ is sole Lord of con-
science; and every sentiment, feeling, or observance, may be
regarded as christian, in proportion as it terminates upon Him
who laid the foundation of His empire in the blood of His great
sacrifice. It is a most enviable state of mind to be enabled to
feel, that all our religious duties are sacred because Christ has
enjoined them. It is a state of mind most highly to be depre-
cated, when men take upon themselves to dispense with any
part of His revealed will. One Lawgiver 'has issued every pre-
cept of the christian code; and he who practically tramples
upon any one command, may, upon the same principle, dispense
with all. Having contemplated Christ's claims as a Lawgiver,
we may now proceed,
11. To CALL YOUR ATTENTION TO THE DEFINITENESS AND
PEREMPTORY CHARACTER OF THE LAW HERE PRESCRIBED — "Do
this in remembrance of me." What can be more simple or
more express ? Difficulties there may be in reference to some
parts of Divine Trutfi, but here certainly there are none. It
ttActs iv. 12. IICoL iiL 17.
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582 THE lord's supper.
is a duty this most significant; it is a duty universally binding;
it is a duty to be performed without further delay.
1. It is a duty most significant, — "For as often as ye eat this
bread, and drink this cup, ye do show forth the Lord's dieath
till He come." The present dispensation is marked by its
spirituality, and by its exclusion of ritual ceremonies. But,
amidst all its simplicity, it retains the symbolical rites of Bap-
tism and the Lord's Supper ; the one ordinance pointing to the
quickening power of the Divine Spirit, and the other, to the
great sacrifice of the Lamb of God.
Examine well the original account of the first communion, as
celebrated by the Master Himself. "And as they were eating,
Jesus took bread, and blessed it, and brake it, and gave it to the
disciples, and said. Take, eat, this is my body. And He took
the cup, and gave thanks, and gave it to them, saying, Drink
ye all of it : for this is my blood of the new covenant, which is
shed for many for the remission of sins."* We must explain
(Mie portion of Scripture by another ; and when our Lord says
that the bread is His body, and that the wine is His blood, we
are not to charge absurdity upon Him, when we find an inspired
apostle furnishing a simple interpretation of the phraseology
employed. "The cup of blessing," observes Paul, in writing to
the church at Corinth, "which we bless, is it not the communion
of the blood of Christ? — the bread which we break, is it not
the communion of the body of Christ ?"t Bread and wine are
significant emblems of the body and blood of Christ, as a sacri-
fice for the sins of men; and when, in obedience to Christ's
command, we approach His table, we have communion, with Him
in His sufferings and death, and in all the high blessings which
flow from them, by the aid of the simple and expressive
emblems of bread and wine. The doctrine of the real presence
of Christ's body and blood in the ordinance of the Supper, is
an outrage both upon scripture and reason.
Here, however, all is divinely significant; — the officiating
minister, acting in the name and by the authority of Christ,
confessing his own sinfulness, and hastening with his flock to
the cross of Calvary ; the members of Christ drawing near to
the feast which the great Master has provided, and, with Him-
self, exclaiming, "with desire have we desired to eat this pass-
over;" the act of benediction, proclaiming the church's grati-
tude for redeeming love ; the act of distribution, pointing most
emphatically to Christ's gift of Himself for the redemption of
*Matt. xxvi. 26, 27. tl Cor. x. 16.
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THE lord's supper. 683
the world ; the act of reception, representing the office of true
faith in resting upon the merits of the Redeemer's sacrifice,
and feeding upon Him as the bread of life; the act of fellow-
ship, shewing the oneness of the church's faith, and the mutual
sympathy which should pervade "the communion of saints."
In this solemn observance, christian, "you do shew forth the
Lord's death, till he come again." While others trample on
the cross, you are ready to glory in it; while multitudes are
ashamed of Christ, you are hastening to His table to confess
Him; while some draw near, as to the altar of an unknown
God, you see "Christ evidently set forth before you as cruci-
fied;" while not a few deny the true nature of His sacrifice, as
an atonement for sin, you declare your unshaken confidence in
Jesus as the "Lamb slain from the foundation of the world ;"t
while the ignorant, the insincere, and the formal, eat and drink
judgment to themselves, you yield to the command of a Master
whom you know, and love, and adore; and, mingling peni-
tence with your faith, you at once deplore your transgressions,
and tritmiph in your great deliverer.
Here must be combined the faith that can discern Christ's
death as an oflFered, a perfect, and an accepted sacrifice for
sin;§ the love that kindles into holy ardour at the sight of
emblems so dear and memorials so sacred; the holy contrition
that melts into tenderness in sight of Gethsemane and Calvary ;
the gratitude that rises into rapture whilst it gazes on an incar-
nate, suflFering, and dying Redeemer ; the joy that ascends from
the cross to the crown, from the sepulchre to the throne, and
from the communion table to the judgment seat ; the purpose
of new obedience, which determines to spare none of Christ's
enemies, and which aims at making the communion table the
powerful promoter of "all holy conversation and godliness."
2. It is a duty universally binding. — ^When Christ said, "Do
this," He did not point out any special class of disciples tliat
were exempted from the discharge of the duty enjoined. By
whom, then, has any exemption been made? Alas! roust we
not confess that the exemptions made are very many? It
might have been hoped that none but wicked persons and unbe-
lievers would have turned their back on the communion table.
But is it so? We dare not assert it! Many who, in other
respects, seem to revere Christ's authority, here take a doubtful
stand. And why do they venture to disobey the Master's
tRom. xiii. 8;
§Heb. X. 5-14. Isa. xlii. 21. 2 Peter i. 17.
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584 THE lord's supper.
express command ? Is it because it is useless and redundant f
No; for this would be to impugn His infallible wisdom, and to
prefer the conceit of their own brain to the unequivocal
demands of the written word.
Is it that there is something special in their views and feel-
ings which justifies their conduct to their own minds? To
themselves,** indeed, they may stand justified ; but by the Word
of God, the only infallible rule, their conduct is condemned.
No personal or private feelings can give to any servant oi
Christ the right of dispensing with any cwie of all His ai^x>int-
ments. Besides, the duty of showing forth the death of Christ
must be coeval and co-extensive with faith in the glorious
event.
Is it that they dread partaking unworthily? Such a dread is
not only lawful but salutary. Profaned sacraments must be
high offices against Him who searches Jerusalem as with
lighted candles. But if such a plea were admitted for n^lect-
ing the commemoration of the death of Christ, might it not be
urged, in a proportionate degree, in reference to all other
duties? Will not formal prayer, ft neglected Sabbaths,tt and
an abused gospel,§§ all involve measures of danger and of just
condemnation? Be ashamed, christian, of such a plea as this.
Remember that the Master whom you serve will not call on any
of His servants to the performance of a duty for which He will
not qualify them with all needful grace.
Is it that there is no church pure enough for them? Alas !
such an objection were a sad proof of the insufferable pride
and self-righteousness of their hearts. But that there are
some such individuals cannot be doubted, when we call to
remembrance the censorious habits of not a few, who say by
their conduct, "stand by us, for we are holier than you," When
such individuals oome to know themselves better, they will soon
find a church pure enough for them. Their only wonder will
be that any church should be ready to admit them into his fel-
lowship, as brands plucked from the burning.
Is it because they dislike the ordinary methods of gaining
admission to christian churches? Before such a difficulty as
this is suffered to weigh on the mind, or to bias the conduct,
let them ask themselves if the churches to whose terms of com-
mtmion they object, demand any thing more than would have
been looked for by Peter, among the three thousand, on the day
**Prov. xiT. 12. ttlta. i. 15. Ezek. xx. 13, xxii. 8.
ttMatt XV. 7-9. W Cor. It. 8, 4. ii. 14-17.
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THE lord's supper. 586
of Pentecost, viz : — marked anxiety about the salvation of their
souls f* If they do nothing more, actually, than apostles did —
nothing more than protect the church of Christ from the pollu-
tion of ignorant, careless, and impenitent members — ^nothing
more than simply require a reason of the hope that is in you —
nothing more than what is calculated to fix a salutary regard
on your highest interests, — ^then why object to practices alike
scriptural, reasonable, and useful ? May there not be reason to
su^ect that pride, in some of its forms, is deterring you from
a disclosure of your sentiments and feelings on the great busi-
ness of the soul ? May there not be far more of self-will than
•of principle in the aversion you display? Ought you not to
show a greater readiness to make known to the ministers and
to the churches of Christ what God has' done for your souls;
and to regard it as a privilege of no mean order to enjoy the
counsel, sympathy, and pastoral superintendence of a "man of
God," who will not seek to lord it over your conscience, but to
prove himself a helper both of your faith and joy?
Is it that they are too sinful to draw near to the communion
table f This cannot be the case, if their sins do not exclude
them frcMn Christ, whose "blood cleanseth from all sin."t If
they have come to Himself, they are assuredly welcome to His
table; nor can they hope to realize any great advancement in
conformity to His holy image, while they are neglecting one of
the most distinguished means of sanctification.
Is it because they are apprehensive lest they should incur
that dreadful sentence pronounced upon unworthy partakers:
1 Cor. xi. 29 ? Such an apprehension has deterred many. But
surely this is not the proper effect of a Scriptural warning
against the abuse of any particular ordinance. The course to
be pursued is not to abstain from an acknowledged duty, but
to guard against its practical abuse. The Corinthians were
many of them chargeable with very gross impiety, in indulging
at the table of Jesus in excesses more fitted to the orgies of a
heathen deity than to the commemoration of the death of the
spotless "Lamb of God." For these most sinful excesses the
judgments, or chastisements, of Heaven, came on the Corin-
thian professors. They were visited with sickness, and even
with death ;$ but they were thus "chastened of the Lord, that
they might not be condemned with the world."§ The security
suggested by the apostle to them against the judgments men-
♦Acts ii. 37. 41. 47, tl Cor. xi. 30.
tl John i. 7. 81 Cor. xi. 32.
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686 THE LORD^S SUPPER.
tioned is not abstinence from the table of the Lord, which
would doubtless have procured equal judgments, but the habit
of judging themselves,** that is, the haibit of watching over,
guarding against, and correcting those irreverent and unsuit-
able methods of observing the Lord's Supper in which they had
so shamefully indulged. The threatening, then, pronounced
upon unworthy partakers should in no instance operate to deter
from the communion table ; it should only quicken our christian
diligence in cultivating those sentiments, tempers, and habits,
which are suitable to such a solemnity. Let those who abstain
from the table of Jesus to avoid the judgment threatened,
remember that there are other judgments in reserve for those
who neglect the command of Christ.
Is it tliat they are afraid of drawing back into perdition? If
so, in what respect will the neglect of Christ's table prevent the
fatal catastrophe dreaded? On the contrary, if there be any
saving impressions on the heart, will they not be more likely to
be obliterated by the act of abstaining from the Lord's table,
than by the act of frequenting it?
Is it that they are not yet able to come to a determination?
How dangerous to remain in a state of indecision upon any
question so great and vital! To what particular does your
hesitation refer? Is it to your own perscmal salvation ? If so,
what if you should die ere you decide? Do you not remember
what Christ said — ^*'He that is not with me, is against me."tt
"How Icmg, then, will you halt between two opinions?"
Remember, time rolls on— eternity draws near — ^the Judge may
be at the door — ^your salvation is at stake. A few more delays,
and your account will be required; a few more vain excuses,
and conscience will cease to be a reprover ; a few more efforts
to "serve God and mammon," and the fatal madness will be
revealed; a few more pangs to the faithful ministers of the
cross, and you shall see their face no more till you meet them
at the judgment seat of Christ; a few more strivings of the
Spirit of God, and He will depart from you for ever. It is
then a duty,
3. To be performed without delay. — To hesitate is to harden
the heart, to stifle conscience, to oppose the direct command-
ment of Christ, to confirm infidels in their scorn, to cast a
stumbling-block in the way of inquirers, to weaken the hands
of ministers, to withhold your full support from the church,
**1 Cor. xi. 31. ttMatt. xii. 30.
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THE lord's supper. 587
and to leave yourself without those divine consolations which
are only dispensed 'by Qirist over the memorials of His death.
As the Gospel claims now to be received, so all its obligations
press upon us with immediate urgency. We are never to dream
of doing that to-morrow, which ought to be done to-day. If
we are not members of christian churches, it is high time we
should be so. Even young inquirers do well to hasten their
decision. It is an exhilarating spectacle to see the bloom of
youth, the vigour of manhood, and the maturity of old age,
blending at the table of Jesus.
This is an immediate duty, because the command of Christ
makes no mention of the future, "Do this," is the injunction ;
and the legitimate interpretation is, "do it now, and never
again neglect it while the lamp of life continues to bum."
It is an immediate duty, because, if neglected now, there may
be no opportunity afforded in the future of obeying Christ's
call. And easy as your mind may be in your present n^lect,
remember that conscience will whisper many faithful remon-
strances in a dying hour. It will tell you, for instance, if you
have sat under a faithful ministry, that shunned not to remind
you of your duty; and if your only recollection should then be
that you waited for a more convenient season, which God never
permitted to arrive, how gloomy and perplexed may be the last
lingering moments of human existence !
It is an immediate duty, for it is even now indispensably
necessary to the progress and establishment of your christian
character. It is part of that spiritual medicine which the Great
Physician has prescribed for restoring and preserving the moral
and spiritual health of the soul. You can as little dispense
with the Lord's supper, as a christian, as you can with prayer,
with the reading of the Scriptures, with the day of sacred rest,
and with the ministry of the word. Christ has appointed no
ordinance which it is either safe or wise to omit.
It is an immediate duty, because it has relation to the most
touching and tender scenes in the Redeemer's history. It has
relation to your Redeemer's sufferings, to the agonies of Geth-
semane, and to the anguish of the cross. It has relation to
those awful scenes as they bear immediately on your redemp-
tion from hell and sin. It is not for Himself, but for you, that
C3irist has appointed this ordinance. For yotu* welfare He
arranged and consulted in the whole matter; and will you, after
all, forego the benefits which He intended to confer on you
through its medium? Will you irreverently fling the cup of
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588 THE lord's supper.
salvation away from you ? Will you allow Christ's dying com-
mand to be utterly neglected, so far at least as you are con-
cerned? Only reflect for a moment what would be the state
of our world if all acted as you do. Remember the church, as
a visible community, would cease. And suppose you were to
reascMi and act in reference to all other christian observances as
you do about this? Then would you not cease to pray? — ^to
read the word? — to honour the Sabbath? — ^to frequent the
sanctuary? And why not do so? Does your conscience say
you must not? But does it not equally say, "We must not
neglect the table of Christ?" Does your heart say you must
not? But does it not still more emphatically say, "We must
not n^lect our Lord's dying command ?" In one word, if you
and all other men in this nominally christian land acted in refer-
ence to christian duties in general, as you do in reference to
this, would it not reduce the whole community to a state of
absolute atheism ? Unquesticmably it would ; for all christian
obligations would be openly trampled on; and the next step
would be that morality itself would cease to have any existence
in the land.
Contemplate briefly the 3d branch of this solemn subject,
viz.
III. The resistless force and tenderness of the motive
URGED. — "Do this," said Jesus, "in remembrance of me!*
What a deeply humbling consideration it is, that we should
be supposed capable of losing the remembrance of our dying
Ix)rd! But O, how kind and gracious was that Master who,
seeing and knowing our infirmity, provided against it, and was
pleased to establish a permanent institution in the church, to
keep alive the memory of His sufferings and death !
It may, indeed, be said with truth that all christian ordi-
nances have this great end in view. For this purpose especially
has the christian ministry been appointed; for "we preach
Christ crucified," as the very burden of our ministrations. But
the death and sufferings of the Redeemer are so vitally impor-
tant, that divine wisdom has seen fit to press home the remem-
brance of them on our very senses, in order that faith may
plant her foot with unshaken firmness on the doctrine of the
cross; and that, as often as she touches the memorials of
Christ's death, she may be roused to exclaim, "God forbid that
I should glory, save in the cross of our Lord Jesus Christ, by
which the world is crucified unto me, and I unto the world."
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/
Bear in mind, then, christian, that in the ordinance of the
supper the Lord Jesus calls upon you to remember Him — ^to
remember Him in those scenes of sorrow amidst which He origi-
nally instituted the sacramental table. And can you ever for-
get your dying Lord, while His sufferings and death are your
only hope for the pardon of innumerable transgressions, and
for life eternal? It is impossible. I entreat you, then, not to
cherish the fallacy that you can remember Christ as acceptably
to Him by your own methods as by falling in with His own mild
and gracious appointment. You must not only remember your
suffering Lord ; but you must remember Him in that way which
He has ordained.
You must do this for His sake ; for He is the sovereign Lord
of conscience, who commands nothing unreasonable, and there-
fore looks for unshrinking obedience on the part of all his sub-
jects.
You must do it for the sake of the world; for it is full of
enmity to Christ and> His ordinances ; andi, if you continue to
live in the neglect of this great and sacred duty, you are
strengthening the hands of the enemies of God and man.
You must do it for the sake of the church; for every new
enrolment in the list of Christ's visible disciples calls forth her
songs of praise, stimulates her gratitude, and strengthens her
hands against the common enemy.
You must do it for the sake of Christ's ministers, for they
watch "for your souls as they that must give account, that they
may do it with joy, and not with grief, for that is unprofitable
for you."* How would their hearts be comforted by your
open, cheerful profession of the truth! Perhaps you owe
them much if they knew it; and why not tell them, if God has
made them a blessing to your souls ?
You must do it for your families. Your present example is
pernicious in the extreme to them. You not only do your own
souls an injury, but you are retarding the decision of others,
and perhaps riveting upon them a train of worldly feelings
and habits, never to be overcome. Give yourselves, then, to
the Lord ; and you may soon hear those around you, and with
whom you are united by the ties of nature and affection,
exclaiming — "We will go with you, for we perceive that God
is with you of a truth."
You must do this for your own sake; for this ordinance can-
not possibly be dispensed with. It is as great a privilege as it
♦Heb. xiii. 17.
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690 THE lord's supper.
is a duty, to show forth the death of Christ You cannot
safely or prosperously live in the neglect of an ordinance so
closely associated with the exhibition of your faith as a chris-
tian, and your obedience as a subject of the Redeemer's spirit-
ual empire. The ordinance of the supper is a part of that
divine provision by which your soul is to be fed and nourished
for eternity ; it is the highest of all Heaven's festivals on earth ;
and, while it is neglected, the benefit of all other ordinances
must be mournfully circumscribed.
You must remember Christ, then, in the way which He
approves, and which has the sanction of His own direct and
simple command.
Picture to yourself, O believer ! the circumstances connected
with the original institution of the supper. See your blessed
Lord about to be betrayed, see the bands of wicked men ready
to seize upon His sacred person, see the agonies of Gethsemane
and Calvary about to drink up His spirit, and, whilst you medi-
tate on the awful scene, hear Him say to you, "Do this in
remembrance of me." Surely if He, in the very night in which
he was betrayed, remembered you, it is the height of ingrati-
tude on your part to forget Him, or to be unmindful of any
appointment intended to commemorate His dying love. You
could not be mdifferent to the last tender utterances of a dying
parent; you could not heartlessly refuse the last gentle wish
of an expiring friend ; you could not exonerate yoursdf from
a compliance with the parting request of one whom you loved,
by doing ten thousand things which He had never asked you to
perform. And can you, O christian! live one hour longer in
the neglect of your Lord's dying command? Can you turn
your back on an observance which commemorates all that was
tender, and endearing, and meritorious in your Redeemer's
sufferings? Can you hope to meet the Master's approbation
while you are setting loose by the most pathetic of all His com-
mands ? Say not in your heart, "I will render Him every other
homage, but the homage of approaching His table I must be
permitted for a time to defer."
When Christ says to you, "Do this in remembrance of me,"
He reminds you that the ordinance of the supper is, in its every
feature, a memorial of Him.
At His table, the believer remembers Him in His pre-incar-
nate state. To the glory which He had with His Father before
the world was, he elevates His adoring and grateful spirit,
rejoicing that He to whom He looks for His redemption is
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THE lord's supper. 691
"God over all and blessed for ever." How ennobling to the
mipd the thought of a divine Saviour ! It is this single concep-
tion alone that meets the exigency of the mind, when once it
sees sin in its true colours. A created Saviour may suffice till
the conscience is thoroughly awakened to a discovery of "the
exceeding sinfulness of sin;" but after this, it must feel that
millions of creatures, however exalted, could not ransom one
immortal spirit. A divine Saviour is the all-attractive object at
a communion-table ; while the believer sets to his seal tfie truth
of that declaration which could never have proceeded from the
lips of any but a divine person: "Lo, I am with you alway,
even unto the end of the world."t
At His table, the believer remembers Christ in His assump-
tion of the nature of man. He feels unspeakable comfort in
the thought, that "the Word was made flesh;"! that the
Saviour, whom he adores, is the partaker of that nature in
which he is clothed; that in Him dwell all the sympathies of
humanity; that he is verily touched with the feeling of his
infirmities ; and that, in this nature, he is the fit subject both of
suffering and reward.
At His table the believer remembers, with peculiar emotion,
the depth and anguish of his Lord's sufferings. Looking on
the lively emblems of His crucifixion and death, his heart melts
with only contrition at the recollection of those sins which
occasioned the awful catastrophe. His spirit, also, is over-
whelmed with a sense of that boundless love which no sense of
anguish could quench. Oh, what love was that, which the
desertion of friends, the persecution of enemies, the malice of
hell, and the wrath of Heaven, could not subdue !
At His table, the believer remembers that His Lord will again
appear for the salvation of His church. Once, indeed. He
appeared as a suffering Redeemer ; but, when He shall appear
the second time, it will be in the glory of the Father, and
attended by multitudes of the holy angels. The hope of
Christ's appearing is one of the great animating principles of
the christian's life ; and, as He ^ows forth the death of His
Lord, he delights to meditate on the day when all the glories
of His Godhead shall shine forth on that very world which
has rejected Him ; and when His despised and suffering church
shall "lift up her head, and rejoice for evermore." How tri-
umphant and how consolatory is that feeling which connects
tMatt. xxviii. 20, tjohn L 14.
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692 THE lord's supper.
Christ's cross with His crown ; which rises from the communion
table to the throne of "the King eternal, immortal, and invisi-
ble ;" and which, from the contemplation of the one great sacri-
fice, looks forward to "the glorious appearing of the great God,
and our Saviour Jesus Christ ;"§ "who shall change our vile
bodies, and fashion them like to His own glorious body, accord-
ing to the working whereby He is able even to subdue all things
unto himself !"**
But may I not suppose that you feel the force of your blessed
Lord's authoritative command? — and that you are mainly
anxious to know how to yield yourselves to its influence with
the greatest possible advantage? You have long stood back
from the table of the Lord, during which period your con-
science has not ceased to be a reprover ; but now you feel drawn
towards it by the impulses of duty and love. You have long
forbore to confess Christ before men; but now the language
of your heart is, "I am not ashamed of the Gospel of Christ;
for it is the power of God unto salvation, to every one that
believeth ; to the Jew first, and also to the Greek."tt
In such a state of mind, how easy and inviting is his task
who would seek to counsel you ! The anxious inquiry of your
mind is, "Lord, what wilt thou have me to do?":|:t You only
desire to know and understand your obligations that you may
perform them. Assuming that this is your state, it only
remains now that, being convinced of your duty to draw near
to the Lord's table, you should adopt such methods, and culti-
vate such frames of mind, as may render this divine ordinance
eminently conducive to your growth in grace, and to the still
greater maturity of your christian character.
CX)NCLUSION.
Let me now conclude these counsels by placing before you a
few encouragements to draw near to the table of the Lord.
1. Your first encouragement is the command of Him who
died for you.
And what higher encouragement can you require? Ought
it not to be to you as a thousand motives ? If you have Christ's
command on your side, in approaching His table, what other
excitement to duty can you require ? Forget not that His man-
date involves in it the most tender and pressing invitation.
As your best friend — ^your greatest benefactor. He asks you to
8Tit. ii. 13. ttRom. i. 16.
♦♦Philip, iii. 21. tJActs ix. 6.
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THE lord's supper. 693
sit down with Him at the banquet of His love; and, while He
spreads before you the mystic symbols of His death, His lan-
guage is, "Eat, O friend; drink — ^yea, drink abundantly — O
beloved."§§
2. Be encouraged by the thought that, in drawing near to the
communion table, you are honouring your divine Lord.
Yes, even to us, who have been such unprofitable servants,
has Christ entrusted the display of His glory in the worid ; and
how can we be said to regard that sacred trust if we are indif-
ferent as to His dying command? By yielding a prompt obedi-
ence to that command, we honour His authority, we exalt His
name in the face of gainsayers and enemies, we proclaim Him
to be the only Saviour of a ruined world, we exhibit to promi-
nent view the doctrine of the cross, we profess to be His
pledged and devoted follow/ers, we become His" witnesses amidst
a scoffing and thoughtless generation, and contribute our hum-
ble part to maintain and perpetuate His cause in the world.
3. Let your third encouragement be derived from the nature
of the approach you are coiled to make.
Is it not the table of the Lord Jesus — ^the table of your best
friend — ^that you are invited to approach? What a privilege
is here set before you I How refreshing to the soul must be
the observance of an ordinance which brings it into such imme-
diate contact with the grand mysteries of redeeming love!
What a help must it prove to faith, and hope, and love, and all
other christian graces! Though feeble and trembling, then,
draw near to this solemn feast ; for it is intended for all Christ's
disciples, however weak, however much tempted, and however
far removed from that full assurance of hope which would
enable them to exclaim, "My Lord and my God !"*
4. Let your fourth encouragement be derived from the
experience of the church.
In every age since Christ ascended to His mediatorial throne,
the Holy Spirit has given testimony to the ordinance of the
supper, by making it the sacred channel of innumerable spirit-
ual blessings to those who have drawn near to it in simple and
grateful obedience to the will of Christ. Here the young dis-
ciple has been animated with the full determination of proceed-
ing in his christian course; here the timid and despondent have
been roused to the exercise of salutary confidence and joy;
here the weary and heavy laden have found repose in the grace
HEccL V. 1. ♦John xx. 28.
«8— VoL IX.
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594 THE uobd's supper.
and tenderness of their compassionate Redeemer; here the
wavering and perplexed have been restored to the full decision
of their christian character ; here the sorrowful spirit has been
filled with the peace of God which passeth all understandmg ;
here the spell of this world's temptations has been broken;
here the evil heart of unbelief has been rebuked by the chasten-
ing of divine love ; here the anticipations of heaven have thrown
a shade over the glare of all earthly things ; and here the enrap-
tured mind has a thousand times exclaimed, "Surely this is
none other than the house of God, and the gate of heaven!"
Go, then, believer, to the table of Jesus, and there beseech your
divine Lord that He would make the celebration of His death
to you what it has been to thousands of His redeemed servants.
Let this prayer be poured out in faith, and the result will doubt-
less correspond to the means employed.
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SECTION II.
The Institution, Design, Qualifications, Benefits,
Objections and Obligations of the Lord's Supper.
My object in this Address, is to endjeavour to explain to you
what I conceive to be necessary to be known in order to your
receiving, in a suitable manner, the Holy Communion of the
body and blood of our Saviour Jesus Christ.
I will consider,
I. The Institution of this Sacrament ;
II. The Design of it;
III. The Qualifications of those who receive it aright ;
IV. The Benefits to be derived from it;
V. The objections which are sometimes raised concerning it;
VI. The Obligations we are under to a regular partaking of it,
I. The Institution of the Lord's Supper.
A Sacrament is an outward and visible sign of an inward
and spiritual grace, ordained by Christ Himself, as a means of
receiving that grace, and a pledge to assure us of it. In the
Sacrament of the Lord's Supper the outward sign is bread and
wine; the invisible grace, is a participation by faith of the body
and blood of Christ, to the strengthening and refreshing of the
soul, and preserving it to everlasting life. It was instituted by
our blessed Lord the very same night in which He was betrayed.
The Holy Scriptures inform us, that, as our Saviour was eating
the last Paschal Supper with His disciples, "He took bread, and
gave thanks, and blessed it, and gave it the disciples, and said,
Take, eat ; this is my body which is given for you ; this do in
remembrance of me. And after supper He took the cup, and
gave thanks, and gave it to them, saying, Drink ye all of it ; for
this is the New Testament in my blood, which is shed for you
and for many, for the remission of sins." Matt. xxvi. ; Luke
xxii.
Our Lord appointed bread and wine, which are the most
nutritious parts of our ordinary food, to represent His body
and blood, in order to show that his merits and death are as
needful for the life of the soul, as bread and wine are for the
life of the body. He commanded this bread to be broken, and
this wine to be poured out, to set forth the suflFerings He was
about to endure in His agony and* crucifixion; when "He was
poured out like water, when all His bones were out of joint, and
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596 THE lord's supper.
his heart in the midst of his body was even like mdtii^ wax."
Psalms xxii. 14. And the eating of this bread, and the drink-
ing of this wine, were intended to represent the spiritual feed-
ing upon the merits and death of Christ by faith, and the apply-
ing them to our own comfort and salvation.
This institution is called by various names. It is very usually
styled The Sacrament, the original meaning of which word is
an oath; because the military oath which the R(Mnan soldier
took when he swore fidelity to his general, was termed sacra-
mentum militare, a military sacrament. And this name is very
appropriate ; for in this ordinance, as well as in Baptism, we
are solemnly pledged "not to be ashamed of the faith of Christ
crucified, but manfully to fight under His banner against the
world, the flesh, and the devil ; and to continue Christ's faithful
soldiers and servants unto our lives* end." And our Saviour
has solemnly declared, in the words of prophecy, "Unto me
every knee shall bow, every tongue shall swear." Isaiah
xlv. 23.
It is spoken of as The Communion, 1 Cor. x. 16. "The cup
of blessing which we bless, is it not the communion of the
blood of Christ? The bread which we break, is it not the com-
munion of the body of Christ ?" because we therein have com-
munion and fellowship with Christ our exalted head, and with
all the Church, as the n^embers of His mystical body.
It is further described as a Feast. "Christ our Passover is
sacrificed for us, therefore let us keep the feast ;" 1 Cor. v. 7,
for the body and blood of Christ are the richest banquet to the
faithful.
It is named also The Eucharist, from a Greek word signify-
ing thanksgiving, because Christ, when He took the bread, gave
thanks ; and because therein we eminently "offer the sacrifice
of praise to God continually, that is, the fruit of our lips, giv-
ing thanks to His name." Heb. xiii. 15.
The Apostle Paul calls it lastly. The Lord's Table, The
Lord's Supper, I Cor. x. 21 ; xi. 20, because it was instituted
by Him as the Lord and Saviour of the Church, and because He
sends the invitation, makes the provision, gives the blessing,
and vouchsafes to sit down, as it were, Himself, as the master
of the entertainment, that He may "sup with us, and we with
Him." Rev. iii. 20.
Let us consider,
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THE lord's supper. 597
II. The Design of this Sacrament.
1. It is intended to be a standing memorial of the blessed
Redeemer amongst His disciples. "Do this," said our Lord, "in
remembrance of me." This ordinance is designed to remind
us of His love, His promises. His grace. His suflFerings, His
redemption. While He is absent from tis, as to His bodily
presence, this sacred supper serves to keep Him ever present in
our memories and hearts. A thankful, obedient, affectionate
remembrance of our Saviour, as our friend, and master, and
Lord, is one principal end of the Institution we are considering,
2. It is instituted to be a visible and affecting representation
of the sufferings of our divine Saviour. "This is my body,"
said our Lord, "which is given for you. This is the New
Testament in my blood, which is shed for you and for many."
The bread broken, and the wine poured out, are the most
lively emblems of the body of our Redeemer bruised and put
to grief by His heavenly Father, and of His blood which was
shed before the bar of Pilate, in the garden of Gethsemane, and
on the Cross, The Sacrament was intended to present before
our minds all the woe, and sorrow, and anguish of the Son of
God ; to recall to our memories the scourge, the spear, the nails,
the crown of thorns; to impress deeply on our hearts every
part of the imutterable scene.
3. It is meant to be a perpetual testimony to the merits,
atonement, and satisfaction of Christ. "This is my blood of
the New Testament, which is shed for many for the remission
of sins," are the words of our Lord. The Sacrament does
eminent honour to this fundamental doctrine of Christianity.
It sets forth the Lord's death, it bears witness to the Lamb of
God who was slain to take away the sins of the world. The
very circumstance of a solemn institution being appointed to
commemorate not the birth, not the resurrection, but the death
and sufferings of Jesus Christ, connected with the numerous
passages of Scripture which speak of the vicarious nature of
those sufferings, is such a strong and palpable testimony to the
proper atonement and satisfaction of Christ, that while the
Sacrament continues in the Church, no sophistry of the infidel
or heretic will be able to weaken the faith of humble christians
in that essential article of our religion.
4. It is instituted to afford us the most important instruction
as to the manner in which the merits and atonement of Christ
arc applied to our own benefit. "Take, eat ; this is my body ;
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698 THE lord's supper.
Drink ye all of this," was the command of Christ. As the
bread and wine represent the body and blood of our Saviour,
so the eating and drinking these elements are to point out that
act of faith by which we apply to our own benefit the merits of
Jesus Christ. In the 6th chapter of St. John, true faith in
Christ is repeatedly described as "eating the flesh and drinking
the blood of the Son of Man." And surely no image can be
more appropriate ; for as the most nutritious food can be of no
service to our natural bodies, unless we actually receive and
eat it, so the body and blood of Christ, offered up as a sacrifice
for sin, can be of no benefit to us personally, unless we apply
the blessings purchased by them to ourselves, receive them into
our hearts by faith, and thus, as it were, feed on the body and
blood of Christ, for the Hfe and nourishment of our souls.
5. It is designed to be a seal of the covenant of grace, "This
cup is the New Testament (or covenant) in my blood," said
our Saviour ; "This is my blood of the New Testament." As
circtuncision under the law was "a seal of the righteousness of
faith," Rom. iv. 11 ; so are the Sacraments of Baptism and the
Lord's Supper under the Gospel, they are seals on God's part
and on man's part On the part of God, the Lord's Supper is
an appointed' token and pledge of the pardon of sin, justifica-
tion, and every spiritual blessing; as well as a means of con-
veying those blessings to the heart. It gives, as it were, a sen-
sible evidence and assurance of the Divine favour ; it confirms
and ratifies all the promises of the Gospel, conveys the right to
them, and brings the sincere christian into the actual possession
and enjoyment of them. It is likewise a seal of the covenant
of grace on man's part, as an instituted mark and pledge of our
solemn and deliberate acceptance of that covenant. We set to
our seal that God is true ; we profess our wish to share all the
mercies of the Gospel, and to perform all its duties. Like the
spiritual converts in the Prophet, we there say. We are the
Lord's ; we call ourselves by the name of Jacob, we subscribe
with our hands unto the Lord, and surname ourselves by the
name of Israel. Isa. xliv. 5.
6. It is intended to he a solemn act of thanksgiving for the
Redeemer's victory over our spiritual enemies. It is our
Eucharist, our festival of praise and triumph. The Passover,
to which it succeeds, was a feast in grateful commemoration
of the redemption of the children of Israel from the bondage
of Egypt. The Lord's Supper is a thank^ving for our spirit-
ual redemption from the slavery of sin; it is a feast in memory
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THE LORD^S SUFFER. 699
of the triumphs of Christ. We are there called to a sacrifice
of prai$e for the victory which our Lord has obtained over all
our enemies, and for the high powers with which He is in con-
sequence invested; we celebrate His grace, as "having spoiled
principalities and powers, and made a show of them openly,
triumphing over them" on the cross. Col. ii. 16. One design
of this Sacrament is, that we should surround His table with
joyful hearts, and exult with grateful thanksgivings in God
our Saviour.
7. It is intended to be a distinguishing mark of our christian
profession. The Apostle teaches us, that, "as often as we eat
this bread and drink this cup, we do show the Lord's death
till he come." I Cor. xi. 26. The Sacrament is a solemn
declaration of our allegiance to Christ. We thereby publish
and proclaim to all around, that we belong to Him. Wherever
the religicm of Jesus Christ is professed, the continual showing
forth His death in the Sacrament is die badge of the profession.
No one, properly speaking, continues a menAer, even of the
visible body of Christ, who docs not habitually join in celebrat-
ing this holy mystery, which for eighteen hundred years has
been the distinguishing niark and bond of the christian church.
8. It is meant to be a token of christian unity and love.
"The cup of blessing which we bless, is it not the communion
of the blood of Christ?" saith the Apostle. "The bread which
we break, is it; not the communion of the body of Christ? For
we being many are one bread, and cme body ; for we are all par-
takers of that one bread." I Cor. x. 16, 17. In this Sacra-
ment, we profess our love to all the members of the church, we
engage ourselves to mutual forgiveness and charity, we bind
each other to keep "the unity of the Spirit in the bond of
peace." We practically observe the New Commandment, to
love one another : by which all men are to know that we are
Christ's disciples. Especially do we pledge ourselves to culti-
vate the peace and seek the welfare of that part of the pure and
apostolical Church of Christ to which we belong. This duty
of unity and love is one of no small moment, as it formed a
part of the last intercessory prayer of our Lord, that His dis-
ciples might all be one, "as thou. Father, art in me, and I in
thee, that they may be one in us : that the world may bdieve
that thou hast sent me." John xvii. 21.
9. It is designed to ensure us of the continued protection and
mercy of Christ to the Church till he come to judgment. "Ye
do show forth the Lord's death till he come," said the Apostle ;
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600 THE lord's supper.
implying that this Sacrament would afford the servants of
Christ, however at times afflicted and despised, an assurance of
His present help and guidance, until He should *'come to receive
them to Himsdf," that "where He was, there they might be
also." Their "life is now hid with Christ in God," but their
Saviour has left them a Sacrament to be ever preserved in the
Church, as a pledge of His second coming; as a means of
strengthening their faith in His power, faithfulness, and love,
during their militant state ; as an ordinance to remind them of
that hope which is laid up for them in heaven : a pledge of that
crown of glory which awaits all who love His 2q)pearing.
10. It is intended to be a foretaste of the happiness and joy
of heaven. When our Lord had instituted the Sacrament, He
added, "But I say unto you, I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you
in my Father's kingdom," Matt. xxvi. 29; which teaches us,
that in the realms of glory we shall receive that perfect con-
summation of bliss of which this sacramental feast is the
earnest. The communion of saints in this world is a prepara-
tion for the same communion in a future and better one. We
in some measure resemble, at the Supper of our Saviour, the
adoration, the unity, and the joys of Heaven, in the object of
our worship, in our sense of obligation to divine mercy, and
our love to each other. And we are to regard our Sacraments
as representations and' foretastes of that heavenly Supper of
the Lamb, Rev. xix. 9, which is reserved for the blessed in the
kingdom of God.
We are now to explain,
HL The Qualifications of those who receive the Lord's Supper
aright.
This is a most important part of the subject. May God by
his blessed ^irit assist us in considering it.
1. You must have an adequate knowledge of the nature and
design of this Holy Commission. The Apostle speaks of those
who do not "discern the Lord's body," and declares that they
"eat and drink unworthily." It is necessary, then, for a young
person to consider the subject of the Lord's Supper seriously,
to read with attenticMi the parts of Scripture where it is ^x>ken
of or referred to, (Matt. xxvi. 26-30. Mark xiv. 22-26. Luke
xxii. 15-20. John vi. 32-58. Acts ii. 46 ; xx 7, 1 Cor. x. 16-
18; xi. 17-34.) and to reflect frequently on the end and design
of the institution ; so that he may have a competent knowledge
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THE lord's supper. 601
of the solemn act in which he is to be engaged, and may offer
unto God a reasonable service. An ignorant communicant must
be an unfit one.
2, There must be a genuine and unaffected humiliation
before God on account of sin. We must "look on Him whom
we have pierced, and mourn as one moumeth for his only son,
and be in bitterness as one that is in bitterness for his first-
bom." Zech. xii. 10. The foundation of all religion is deep
conviction of sin. Till we see our own character, guilt, misery,
unworthiness, and danger, we never can deeply value the Sacra-
ment which seals our redemption. We must pray, then, that
our language and feelings may resemble those of the ancient
penitents; of Abraham, Gren. xvii. 27; of Jacob, Gen. xxxii.
10 ; of Job xl. 4, 6, and xli. 6, 6 ; of the Psalmist, Ps. xxxviii.,
li., Ixxvii., cxxx. ; of Isaiah, vi. 6 ; of the Centurion, Matt. viii.
8, 9. ; of the repenting prodigal, Luke xv. 21 ; of the Publican,
Luke xviii. 13 ; of the Apostle of the Gentiles, I Cor. xv. 9, 19.
1 Tom. i. 12-16. We shall find it, indeed, the most difficult of
duties to abase ourselves in the manner we ought ; but we must
implore of God His special grace, to enlighten, soften, and hum-
ble our hearts, to "take away the heart of stone, and to give an
heart of flesh ;" to bestow upon us a practical view of our fallen
condition, of the holiness of God's law, of the evil of sin, of
the greatness and excellency of the God whom we have
offended; of the unspeakable sufferings of Christ, of our
innumerable personal transgressions, of the utter imp>ossibility
of doing anything to restore ourselves to the favour of God.
Some feeling of these truths is indispensably necessary to a
humble participation of the Lord's Supper. Pride is the most
hateful of all vices in the preparation for such a duty.
3. You must earnestly desire to partake of the blessings of
Christ's atonement, A leading design of the Eucharist is to
represent the blood of Christ, which was "shed for many for
the remission of sins." Your state of mind cannot be a right
one, unless you desire entirely to renounce all dependence on
yourself, and are solicitous to trust entirely to the merits and
death of Jesus Christ. You must constantly pray to be "found
in Christ, not having your own righteousness, which is of the
law, but that which is through the faith of Christ, even the
righteousness which is of God by faith." Phil. iii. 9. When
you partake of the consecrated memorials of the body and
blood of your Saviour, you must pray that your souls may be
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602 THE lord's supper.
supported and blest by a participation of His merits and atone-
ment, as your body is refreshed by the bread and wine.
4. You must be prepared to renew your solemn and hearty
acceptance of the covenant of grace. The Sacrament is the
seal of the "New Testament in Christ's blood." It requires
from those who partake of it a serious and devout dedication
of themselves to God in Jesus Christ, according to the tenor of
that covenant with which it is connected. You must, then,
consider the account given in Scripture of the covenant of
works by which you are condemned, and the covenant of grace
which must be your only hope. Rom. iii. 9-20, and 27 ; iv. 4,
5 ; vii. 4-6. Gal. iii. 10-13 ; iv. 21-31. Heb. viii. 6-13. You
must understand the doctrine of salvation by grace, through
faith in Christ Jesus, Eph. ii. 8-10 ; you must be d-esirous of
becoming a party in that covenant of mercy, Isa. Iv. 3; you
must be willing to devote all you have and are, to the service
of God, as being no longer your own, but bought with a price,
1 Cor. vi. 20 : you must be resolved to walk in- a course of uni-
form, humble, and cheerful obedience. And, when you come
to the Lord's Table, yxni must come to seal this covenant, to
renew the engagements of it, to receive the assurance of its
blessings, and to partake of the comfort, pardon, and strength,
which the Sacrament is the appointed means of conveying.
5. You must seriously renounce and forsake the service of
sin. This you were pledged to do by the vow of your Baptism.
You then engaged to "renounce the devil and all his works, the
pomps and vanities of this wicked world, and all the sinful
lusts of the flesh." This engagement you are to renew and
confirm whenever you receive the Holy Communion. It is
essential to a right participation of it. The love of sin is
incompatible with the love of Christ "You cannot serve God
and Mammon." "He that nameth the name of Christ must
depart from iniquity," and therefore much more he that
approaches the most solemn part of a christian's worship. A
determination to mortify the whole body of sin, to separate
from the sinful pleasures of the world, and to renounce the
service of Satan : a desire to grow in all holiness of heart and
life; a resolution to be diligent in the employment of every
means for promoting real solid godliness ; a penitent confession
before God of our many failings and imperfections ; a constant
reliance on divine grace for future obedience; in a word, a
"forgetting the things which are behind, a reaching forth unto
those things which are before, and a pressing towards the mark
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THE lord's supper. 603
for the prize of the high calling of God in Christ Jesus." Phil,
iii. 13, 14, combine to form that state of mind which a christian
will desire to cultivate in celebrating his Saviour's institution.
6. You must from your hearts forgive every one his brother
their trespasses. Matt, xviii. 34. "If we bring our gift to
the altar, and there remember that our brother hath aught
against us, we must leave there our gift before the altar, and
go our way, and first be reconciled to our brother, and then
come and offer our gift." Matt. v. 20-M. The petition in
the Lord's prayer, "Forgive us our trespasses, as we forgive
them that trespass against us," strongly inculcates the same
duty. Indeed, it is impossible for us to come to the Sacrament
widi a heart deeply affected with a sense of our sins, and
earnestly desirous to obtain an undeserved pardon, through
the sufferings and death of our divine Saviour, without being
disposed at the same time to forgive the small and inconsider-
able offences which a fellow-creature may have committed
against us. It is one main qualification, then, of a spiritual
communicant, to forgive from his heart every one that has
injured him, to root out envy, hatred, malice, revenge, so far
as he can, from his breast, to imitate the merciful conduct of
God his Saviour, "who doeth good to the unthankful and to the
evil." But besides this,
7. You must endeavor to be "in perfect charity with all
men/' not merely forgiving those who have injured you, but
loving them in return, and exercising a spirit of christian
benevolence, for God's sake, towards all the members of
Christ's cathoHc church, and to the whole race of maiJcind. A
leading object of the Lord's Supper is, to maintain and increase
that communion of faith, that intercourse of love, that fellow-
ship of the Spirit, that common interest of christians with each
other, which is the great effect and ornament of the gospel of
Christ. We must seek, then, the grace of God's blessed Spirit
to form us to so heavenly a temper, to enable us, after the
example of our Saviour's unmerited love to us, to love others,
and especially our brethren, for His sake. Thus, like the vari-
ous members of the natural body, christians will be united in
one bond of natural affection. "We being many, shall appear
to be one bread, being all partakers of that one bread." 1 Cor.
X. 17.
8. You must examine yourselves. "Let a man," saith the
Apostle, "examine himself, and so let him eat of that bread and
drink of that cup." 1 Cor. xi. 28. This is so solemnly and
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604 THE lord's supper.
expressly enjoined, that it forms a very important branch of
our present inquiry. Our examination of ourselves should.
First, relate to our general state and condition before God.
We should ask ourselves, what we are, whither we are going,
what is our state in the sight of God, what are our evidences of
salvation. We should examine whether we are "in Christ" by
a living faith, united to Him, interested in Him ; whether we
are renewed and sanctified by the Holy Spirit, made new
creatures by His grace, and gradually improving in a holy tem-
per and conduct ; and whether we are walking in the ways of
God's commandments from a principle of gratitude and love,
repenting of our continual imperfections, and aiming at
increased measures of obedience. Secondly, We should inquire
as to our views of the sacred fec^st which we are about to cele-
brate. We must ask ourselves, whether "we discern the Lord's
body ;" whether we have a right idea of the nature of the insti-
tution, of the design for which it was appointed, of the qualifi-
cations of those wlio receive it aright, of the blessings to be
expected from it, of the course of life to which it binds us.
Thirdly, Our examination should be directed to the especial
graces and duties which the Lord's Supper is intended to pro-
mote. Here we must inquire whether we contemplate with
holy admiration the condescension and love of Christ in becom-
ing incarnate for our sakes ; whether we view with some real
penitence the unparalleled suffering of Immanual ; the contra-
diction, ignominy, privation, and reproach, which attended Him
through His ministry, and His unspeakable sorrows in the bitter
scenes of His agony and crucifixion. We should ask ourselves
if we rightly understand the cause of all His woe ; namely, the
wrath of His heavenly Father on account of our sins : if we
believe that He was "wounded for our transgressions, and
bruised for our iniquities ;" that He was "made sin for us who
knew no sin, that we might be made the righteousness of God
in Him ?" We should inquire if we feel any genuine grief for
our numerous transgressions, which were, in their measure,
the occasion of such agony to the Son of God. We should
ask if we are in any just degree abased and confounded for
our sins, and heartily sorry for them, desirous to confess them
to God in all their guilt, and to forsake them with unfeigned
abhorrence, breaking our covenant with Satan, and returning
to our allegiance to Christ. We should endeavour to ascertain
whether we truly desire to devote our bodies and souls to the
service of our Redeemer, as those who are "alive from the
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THE LORD^S SUPPER. 606
dead," that we may live to His praise, follow His command-
ments, and obey His will. We should further endeavour to
discover what are cur special temptations, what our trials,
what our duties, what our imperfections, what our besetting
sins, what our master passions ; that we may, in partaking of
the Holy Sacrament, implore grace according to our peculiar
necessities. We should anxiously learn whether we forgive
all who have injured us, whether we love our enemies, and
desire to do good to them that hate us, whether we especially
delight in the company, advice, and admonition of Grod's holy
servants, and aim at promoting the peace, unity, and enlarge-
ment of the Church. Thus we should examine our hearts and
lives, as a physician examines the case of a patient, that he
may know his real state, and apply the appropriate remedies ;
or as an heir examines the writings of his estate, that he may
know whether his title be good, and his interests secured.
But, Fourthly, Self-examination should regard our growth in
grace, and the knowledge of our Lord and SaTnour Jesus
Christ. The topics I have already considered more immedi-
ately relate to the first principles of the christian life and con-
duct ; but, in addition to them, it is an essential part of a right
state of mind in approaching the Eucharist to examine into our
progress in true religion, to compare what we actually are with
what we have been, to determine whether we are advancing
in our heavenly race or not. To this end we should endeavour
to discover whether our knowledge is at all enlarged, as com-
pared with what it was when we previously examined our-
selves. Col. i. 9 ; whether our "faith groweth exceedingly ; and
the charity of every one of us all towards each other
aboundeth," 2 Thess. i. 3 ; whether our minds and affections
are more spiritual and heavenly, Rom. viii. 8; Col. iii. 2; and
our tempers more amiable and conformed to the example of
Christ, Col. iii. 12, 13; whether we advance in contentment,
patience, submission, and resignation to the will of God, James
i. 4; Phil. iv. 11, 12; Matt. xxvi. 39; whether we increase in
holy zeal and devotedness to the cause of Christ, John ii. 17 ;
Gal. iv. 18 ; Acts xxi. 13 ; whether we grow in fervent love to
the Redeemer, 1 Cor. xiii. 22 ; 2 Cor. v. 14 ; whether we are
more earnest in prayer, 1 Thess. v. 17 ; more constant in read-
ing and meditating on the Holy Scriptures, Ps. i. 2; more
watchful and simple in our general spirit and conversation,
Mark xiii. 37 ; 2 Cor. i. 12 ; whethef we grow in a practical
conviction of the evil of sin, of all sin, of the sins of our hearts
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606 THE lord's supper.
as well as of our temper and conduct, viewing sin as the source
of all misery, as that which is opposed to God and goodness,
as the shame and disgrace of our nature; whether we abhor it
as such, using every endeavour to mortify it more and more
in its operations, and mourning deeply over the sad remains of
it in our various affections and duties, Rom. vii. 13 ; Mark vii.
21-23 ; Rom. vi. 21 ; Ps. li. 6 ; Job xlii. 6 ; Rom. viii. 13 ; vii. 24.
We should examine whether we are more upright and con-
scientious in our conduct towards others, Acts xxiv. 16, and
increasing in our attention to our duties as parents or children,
masters or servants, husbands or wives, brothers or sisters,
Eph. V. 22-33; vi. 1-9; whether our conversation be, on the
whole, more as it becometh the gospei of Christ, Phil. i. 27.
Whether, in short, we are desiring more communion with God
on earth, 1 John i. 3 ; Ps. Ixii. 1, 2, and are longing for the full
enjoyment of Him in heaven. Phil. i. 23. In this examination
you must be careful to act with uprightness, as in the presence
of God; you must pray for God's Holy Spirit to enlighten your
minds and direct your judgments ; you must beware of a proud
and self-dependent spirit; you must not aim at "establishing
your own righteousness," Rom. x. 3, but at attaining a knowl-
edge of your actual state as professed believers in Christ, in
order to your spiritual improvement when you partake of the
instituted supper of the Lord. You must not yidd to despond-
ency at the discovery of your own sinfulness, but be led by
that discovery to a more sincere repentance and a more entire
dependence on the promises of God made to you in the Holy
Sacrament. The great end of self-examination is, that you
may obtain an acquaintance with yourselves, in order that you
may be able the better to advance in the faith, love, and obedi-
ence of a real christian.
9. You must cultivate habits of meditation and prayer.
Every other qualification must be connected with the exercises
of fervent devotion. Our meditations should be fixed on all
the topics to which our examination of ourselves wets directed,
that we may thus be suitably affected with every subject of our
inquiry, and have it impressed on our hearts. Coid specula-
tion will never benefit a christian. He must meditate as well
as inquire, feel as well as know. Our thoughts ^ould like-
wise be turned to those parts of the Holy Scriptures, which
are most suitable to the scared feast we are about to keep.
The history of our Saviour's passion is eminently calculated
to move all the best feelings of the heart, Matt, xxvi., xxvii..
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THE lord's supper. 607
&c. The last discourse of our Lord with His disciples, con-
cluding with His intercessory prayer, John xiv., xv., xvi., and
xvii., is likewise admirably adapted to the same end. Many
of the predictions of the Old Testament, relating to the life,
suiferings, and death of the Messiah, the prosperity of His
kingdom, and the glory of His church, and which form, in par-
ticular, so large a part of the prophecies of Isaiah (chap. xl.
to Ixvi.) may be advantageously used for a similar purpose.
The devotional parts of scripture, especially the holy and fer-
vent language of the Book of Psalms, are so obviously impor-
tant to this view, that I need only mention them. Besides the
Holy Scriptures, our meditations should be directed to the
Communion Service of our Church, which is excellently calcu-
lated to be a guide and help to our devotions. I could scarcely
mention any one method more likely to be useful to us in pre-
paring for the Lord's Supper, than that of a frequent and close
consideration of this service; which for simplicity and spirit-
uality, for dignity and wisdom, for comprehensive views of the
Sacrament, and fervent and elevated expressions of piety in
celebrating it, has always appeared to me to stand unrivalled
among human composition.
To meditation must be added persevering and earnest prayer.
We can expect no benefit whatever from any means of grace
without serious and humble supplication to God. We are
"always to pray, and not to faint." The Sacrament of Christ's
body and blood is prcrfitable only to the faithful. It does not
operate necessarily. It is an instrument merely in the hands
of God of communicating grace to the heart. And, accord-
ingly, the measure of grace we actually receive will commonly
bear some proportion to our diligence in imploring that grace
from the HcJy Spirit of God our Saviour. We must pray
before we approc^h the altar of our Saviour, that He would
enable us to repent of our sins, to believe His blessed promises,
to examine ourselves aright, to renew our covenant with God,
to dedicate ourselves unreservedly to His service. We must
pray, whilst we are engaged in the sacred celebration, that our
Saviour, who instituted the feast, would vouchsafe to be really
present with us ; that when we view the consecrated elements
of bread and wine, we may discern the body and blood of
Christ which were offered up on the cross for our sins, may
remember His sufferings and His love, may rejoice in His
redemption, and may be truly thankful for all his unspeakable
benefits ; that when we receive the elements into our mouths,
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608 THE lord's supper.
we may feed by faith on the body and blood of Christ to the
life of our souls, may repose our whole trust in His infinite
merits, may "spiritually eat the flesh and drink the blood of the
Son of God," may be imited to Christ as members of His body,
and may be animated with ardent love to His name, holy abhor-
rence of sin, sacred delight in His service, and fixed resolutions
to live to His glory. We must pray, after we have partaken of
the Holy Communion, that God would endue us wiUi His Holy
Spirit, that we may remember our obligations, keep our vows,
observe the commandments of our God, and be strengthened
to walk religiously in the discharge of every duty.
In mentioning so many topics for meditation, as well as in
the enumeration I have made in the points for self-examina-
tion, I by no means wish to require an attention to all of them
from every young person. Some part of them may very prop-
erly be the subject of our consideration at one time, and other
parts at another, as our opportunities and circumstances may
allow. The devotional habit is that which forms the qualifi-
cation.
10. You must unite holy expectation of God's blessing, on
your receiving the Lord's Supper, with reverence and fear.
All the other parts of our preparation will be essentially defec-
tive, unless we add to them the combined feelings of joyful
anticipation and sacred awe. We cannot raise our thoughts
too high when we are to approach that institution which is the
pledge of our Saviour's love, the memorial of His death, the
visible representation of His passion, the seal of His covenant,
the assurance of His grace. We cannot expect too much of
His tenderness, mercy, and truth. We cannot conceive too
warmly of the unspeakable love of Christ, in condescending to
admit us to such intercourse with Himself, in "vouchsafing to
feed us with the spiritual food of His own most precious body
and blood," in stooping to the weakness of our mortal nature,
and affording us such sensible tokens of his gfrace. Our faith
should rise to the highest elevation. Our hope and joy should
be quickened to more than usual vigour. We should prepare
for large accessions of spiritual strength, enlivening discoveries
of pardoning mercy, exalted exercises of love and communion,
holy boldness of access to the throne of g^ace, delightful hopes
of future assistance and final victory. Ordinary anticipations
become not so singular a privilege.
But with these ardent emotions we must learn to unite the
sacred feeling of awe and reverence. "God is very greatly to
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THE lord's supper. 609
be feared in the assembly of His saints, and to be had in rever-
ence of all them that are round about him." We are to "work
out our own salvation with fear and trembling." Especially,
when we prepare for the nearest approach to God of which
our present state admits, should we be filled with the most
prof otmd and tmaffected abasement of mind, and be solicitous,
as it were, "to take our shoes from off our feet, because the
place whereon we stand is holy ground." We must ever
remember the infinite distance there js between God and us,
the innumerable transgressions we have committed, the many
resolutions we have broken, the powerful enemies with which
we are surrounded, the probation which yet awaits us, the
deceitfulness and wickedness of our hearts, the solemnity of
approaching the immediate footstool of God, or partaking of
the consecrated emblems of the body and blood of Christ, of
celebrating the mysteries where the Saviour is peculiarly and
really present, of renewing the most sacred vows of obedience
and love.
If we thus endeavour to combine the most evangelical with
the most reverential views of this Sacrament; if we seek to
raise our expectations to the height of the privilege, and yet
to temper those hopes with a due recollection of our own
unworthiness and guilt; if the delightful boldness and confi-
dence of a child adopted into the divine family, be connected
with the humble and filial reverence which such grace should
inspire, we may trust that we are in some measure in a state of
mind for fitly partaking of the Lord's Supper.
I now come to explain.
The benefits to be derived from the Lord^s Supper.
These are important and various. They may in part be
collected from the designs of the Lord's Supper, and the quali-
fications of those who partake of it aright. I shall therefore
be more brief in describing them.
1. We receive the blessing of increase of faith. When we
see the very elements which represent the body and blood of
Christ, we learn to believe. Our doubts and apprehensions are
lessened. We behold, when the bread is broken, the wounded
body of our Lord hanging on the cross ; and when the wine is
poured out. His blood flowing from His transfixied side. In
both we view His very "soul made an offering for sin;" and
lifting up our eyes with holy devotion, our unbelief, like that
8»— Vol. IX.
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610 THE lord's supper.
of Thomas, is dispelled, and we are encouraged to cry out with
him, "My Lord and my God!"
2. JVe obtain the benefit of the forgiveness of our sins.
The general offers of pardon which are made to aU who truly
repent and believe the gospel, are here confirmed to the humble
communicant in particular. He comes with a burdened con-
science, and views a crucified Saviour, and obtains the actual
remission of all his sins. He hears, as it were, the dying
Redeemer say, "Fathec, forgive them." He "receives the
atonement." He contemplates, and ^plies to his own benefit,
the great proposition.
3. We haz^e the privilege of union with Christ. The chris-
tian "spiritually eats the flesh and drinks the blood of Christ ;
he dwells with Christ, and Christ with him; he is one with
Christ, and Christ with him." There takes place at the Lord's
Table that peculiar union with Christ, which no other means of
grace is designed to convey. And who can estimate the value
of this blessing? Who can describe the high advantage of so
intimate a fellowship with our divine Saviour, so spiritual a
participation! of all His benefits, so delightful an assurance to
the heart of an interest in His salvation, a communication of
His g^ace, a share of His love.
4. We are sealed by the Holy Spirit, 2 Cor. i. 22 ; Eph. iv,
30. A special gift of grace is bestowed. That Holy Spirit,
whose influences rest on all the means of religious worship,
more peculiarly blesses the instituted memorial of the Saviour's
love. There he richly descends, as the "rain on the mown
grass, as showers that water the earth." Ps. Ixxii. 6. He is
pleased there to testify of Christ, "by taking of the things of
His, and showing them to us," John xvi. 15. He condescends
there to seal the faithful heart by brighter hopes of mercy, and
larger measures of consolation.
5. We receive the grace of adoption cts the children of God.
We are not only delivered from the doom of criminals, but
advanced to the dignity of children. "Christ hath redeemed
us from the curse of the law, that we might receive the adop-
tion of sons ; and because we are sons." Grod is pleased, at the
Supper of the Redeemer, "to send forth the Spirit of His Son
into our hearts, crying, Abba Father." Gal. iii. 13; iv. 5, 6.
So high a distinction might well astonish your minds, and lead
you to distrust the promise; but, lo! by these holy mysteries
God assures you, as it were, of His f ail9if ulness, gives you the
children's bread, and treats you as the sons and daughters of
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th Lord Almighty. He bestows on you not only the right, but
the spirit and hope of children.
6. Our gratitude to God is excited. At this festival of
praise, we learn how much we owe to our merciful God. We
obtain the unspeakable blessing of a thankful heart. We are
assisted to adore that God, "who so loved the world as to give
His only begotten Son, that whosoever believeth on Him should
not perish, but have everlasting life." John iii. 16. We are
taught to look back on the way we have trodden, and on all the
mercy and truth which we have received, and we exclaim with
the Psalmist, "I will take the cup of salvation, and call upon
the name of the Lord. I will pay my vows unto the Lord,
now in the presence of His people." Psal. cxvi. 13, 14.
7. Love to Christ is inflamed. The Sacrament is a feast of
holy love. When we seen our Lord presenting Himself in all His
woe before our eyes, when we receive the pledges of His suf-
ferings and His grace, surely we cannot but be moved with some
feelings of affection to Him in return. His hands, His feet. His
head, which were the subjects of excruciating agony ; His heart,
whence flowed out blood and water, as set forth in the Sacra-
ment, must touch the most sacred sympathies of our souls.
And when we view Him reaching forth to us the bread of life
and the cup of salvation, we must indeed reply, "We will
remember thy love more than wine; the upright love thee."
Cant. i. 4.
8. We receive the benefit of more affecting views of the evil
of sin. And this is no slight blessing to a christian, surrounded
with ever)rthing which is calculated to efface the impressions
of the sinfulness of transgfression, and to lessen his hatred of
it. His safety very much arises from deep and affecting
apprehensions of the heinous and malignant nature of sin as
committed against God. These apprehensions he cultivates at
the sacred Supper of his Lord. He there sees the conse-
quences of sin, in the separation which is made between God
and man; he there learns its guilt, in the sufferings of the
Redeemer ; he there beholds the hatred God bears to it, in the
satisfaction He required in order to pardon it. Thus he views
it in all its enormity, and is strengthened to abhor it more sin-
cerely, and fly from it with greater diligence.
9. We obtain the blessing of greater separation from the
world. The partaking of the Eucharist is not only a line of
demarcation between the spiritual church and the profane part
of mankind, but is an important means of abstracting the heart
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612 THE lord's supper.
and affections of a christian f rcmi that tame, secular, worldly
spirit which is perpetually creeping over him, and, like a
lethargy, imperceptibly lulling him to a false and dangerous
security. "This is the victory that overcometh the world, even
our faith." At the Redeemer's Supper he is strengthened to
come out more entirely from the customs, amusements, and
pursuits of the more indifferent part even of professing chris-
tians, to aim at a spiritual walk with God, and to be cruciiied
to the world by the transforming lessons of the cross. Gal.
vi. 14.
10. We gain support under the difficulties and sufferings of
life. "We are born to trouble as the sparks fly upward."
Sorrow and disappointment are our lot. But amidst all our
dangers, losses, and enemies, we may be refreshed by the
"spiritual food of the most precious body and blood of Christ."
We may remember that the Sacrament was instituted in a
scene of unparalleled woe. "The same night in which our
Lord was betrayed," He appointed this festival as a source of
consolation to His distressed disciples. Thus the christian
under afflicticm comes to His Saviour's Table, to view His
unspeakable sufferings, to be assured of His loving-kindness,
and to learn to follow the example of resignation which He
hath left him. He comes to repose a weary head and a dis-
tracted heart on His gracious care, and, like the beloved disciple,
to lean on His tender and sympathizing bosom. John xiii.
23-25.
11. We derive courage and zeal for the discharge of our
various duties, "The joy of the Lord is our strength." We
receive fresh vigour for our combat at this blessed celebration.
Our fainting strength is renewed. Our drooping courage
revives. We are animated by the promises of pardon and
grace to fresh efforts of duty. We are excited by the sealing
of the Spirit for larger exertions of diligence. We are enabled
to "gird up the loins of our mind, to be sober, and hope for the
end." We resume our journey with new alacrity : and as our
bodies are refreshed by our ordinary food for the various
duties of the temporal life, so our souls derive supplies of
grace and consolation for the different obligations of the spirit-
ual one. We learn to be courageous for the cause of our God,
we gather zeal and strength against our spiritual enemies, we
gird on our armour with fresh vigour for occasion of conflict.
12. We are led to fix our thoughts on the world where Christ
is gone. The Lord's Supper engages our meditations, not only
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THE lord's supper. 613
on the cross and sufferings of our Saviour, but on His resurrec-
tion, ascension, and intercession at the right hand of God. We
learn at His Table to reflect where He now is, as where He once
was. We view the Lord of glory as well as the man of sor-
rows. We remember that our Redeemer has entered heaven
as our surety and our forerunner : and that He hath promised
to come again, that He may receive us to Himself. This sacred
feast, then, carries on our thoughts to our Saviour's present
glory. His intercession. His dominion over all worlds. His
mediatorial throne, His infinite grace. And what a benefit is
this! What a consolation! What a source of joy! Every
time we receive the Lord's Supper, we receive a pledge that
"where He is, there we shall at least be also."
13. We are reconciled to the approach of death, and receive
the earnests of everlasting life. Evai tfie king of terrors
yields to the Cross of Christ. In the Sacrament we may view
a Saviour dying in pain, and darkness, and agonies, though He
was the Son of God and the Heir of all things ; and may learn
to walk with such a leader even through the darkest valley.
We may there view death deprived of its sting, robbed of its
power, yea, quite altered in its property. The body and blood
of Christ offered up to God, have taken away the gloom of
death, and made it the gate of everlasting life. And the
blessed participation of this body and blood at the Eucharist
gives a delightful earnest of that heavenly joy which is pur-
chased for all believers. We may go to that Supper and learn
to resign our bodies to the grave, we may learn to yield up our
souls to the God that gave them, and to say, as we descend to
the tomb, "I know in whom I have believed, and am persuaded
that He is able to keep that which I have committed to Him
against that day." 2 Tim. i. 12.
The next division of our subject is,
V. The Objections which are sometimes raised agamst partak-
ing of the Holy Communion.
I consider this branch of the inquiry as peculiarly important :
and I would wish to enter upon it with all the tenderness and
affection which the apprehensions of many sincere christians
so much require.
The difficulties on this subject are either those which arise
in the breasts chiefly of young people, who are desirous, under
deep impressions of the importance of spiritual religion, to par-
take of so high a privilege ; or those which occasionally harass
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614 THE lord's supper.
the minds of persons who are in the habit of conscientiously
discharging this part of their duty as christians.
1. The difficulties which arise in the minds of those who are
sincerely in earnest about religion, on the subject of first receiv-
ing the Lord's Supper, may probably be excited, First, by the
enumeration I have made by the qualificaticms of those who
receive the Holy Sacrament. Many may apprehend that they
do not possess all these qualifications, or not in the degree
which I have described. But let the humble penitent know,
that if he exercises these various dispositions and habits, as to
the main particulars of them, though only in a weak and imper-
fect manner, he may be prepared for coming as a young but
sincere disciple to the Table of his Saviour. If he heartily
desires to be abased for sin, if he anxiously seeks after the
blessings of Christ's atonement, and if willing to dedicate him-
self to the service of God, he may be encouraged to celebrate
that Sacrament which is one appointed means of increasing in
him all the graces of God's Holy Spirit. These graces in a
young person cannot be expected to be so advanced as in a
christian of considerable standing in religion ; but this want of
maturity is so far from being a reason against partaking of the
Holy Communion, that it is a strong argument for joining in
it. "They that are whole need not a physician, but they that
are sick." If there be life, feeling, desire, solicitude, for the
blessings of salvation, these are all that is necessary in the first
instance, in order to derive consolation and strength from the
blessed body and blood of Christ.
A similar reply may be offered. Secondly, to those who fear
whether they are in a state of grace and acceptance with God.
Such apprehensions will long attend the best efforts of a young
christian. And if he is not to partake of the Communion till
they are wholly dispelled, he will probably, have long to wait.
Some fears as to our character and prospects will, and even
ought to follow us whilst we are in a scene of contention and
sorrow. But surely these fears should be controlled by the
cheering promises and invitations of the adorable Saviour.
"He casteth out none who come to Him." "He is able to save
to the uttermost." "His blood cleanseth from all sin." Can
the fearful inquirer doubt of his having some evidences of a
renewed state of mind, when he is trembling on account of sin,
abhorring himself, earnestly praying for divine grace, seeking
for the way of salvation in Christ Jesus, and forsaking every
known evil ? Do not his fears, his anxiety, his alarm, all bear
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THE LORD^S SUPPER. -. 616
testimony to the influences of God's grace in his heart ? Phil,
ii. 12. And should the remaining apprehensions which alarm
him keep him from the very Sacrament which is the seal of
salvation, the earnest of forgiveness, the means of enlightening
and establishing his heart?
A third diflBculty, connected with the two former, arises from
the dread of being found at last to have been only hypocrites
before God. A more fearful state than that of h)rpocrisy can
scarcely be conceived. But is it very likdy that those should
be really h)rpocrites who are alarmed at the very possibility of
being such characters ? Is it not more probable that they mis-
take the conflict of the evil passions still remaining in their
minds with the calls of duty and the leadings of grace, Rom.
vii. 14, 24, for the base pretences of the false christian ? Nay,
does not the anxiety which they discover of taking nothing for
granted, of examining their state to the bottom, of comparing
their spirit and conduct with the rule of God's word, of solicit-
ing instruction from ministers and friends, of seizing every
opportunty of ascertaining the real principles by which they
are governed, of avoiding h)rpocrisy as a most fatal delusion,
and of imploring the grace and Spirit of God to lead them into
the full knowledge of themselves, sufliciently testify that they
are upright in their hearts before God ? And should they not
be encouraged to receive the Lord's Supper, that they may be
enabled more steadily to resist every approach to dissimula-
tion, and may bind themselves by stronger ties to an unreserved
obedience to God ?
Others may, Fourthly, dread the possibility of eating and
drinking damnation unto themselves, in partaking of the Lord's
Supper. This fear has agitated many sincere minds. It has
arisen from the language of the Apostle, "He that eateth and
drinketh unworthily, eateth and drinketh damnation to him-
self." 1 Cor. xi. 29. But it is evident that the Apostle did
not here mean eternal damnation, from the explanation which
he immediately adds, ver. 30, "For this cause many are weak
and sickly among you, and many sleep." The temporal judg-
ments of God, then, as consequent upon a wilful abuse of the
Lord's Supper, are decidedly intended. Accordingly, the word
damnation here means, as it is given in the margin of our
Bibles, judgment, which is indeed the Apostle's own explica-
tion, in verses 31, 32, "For if we would judge ourselves, we
should not be judged. But when we are judged, we
are chastened of the Lord, that we should not be condemned
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616 THE lord's supper.
with the world;" which undoubtedly means, that if we would
examine ourselves, we should not be punished. But when we
are thus punished, we are chastened of the Lord, that we
should not be condemned of the world. The apprehension
then of eating and drinking our own eternal damnation has no
foundation whatever in this passage of Holy Writ. Let not
therefore any be terrified with the apprehension, that any
peculiar punishment is annexed to our eating and drinking
unworthily, more than may be feared from any other offence
against God. Every sin exposes to eternal death, and there-
fore this amongst the number; but ''he that confesseth and
forsaketh" this, supposing him indeed to have conmiitted it, as
well as any other transgression, shall most undoubtedly "find
mercy."
But still. Fifthly, the dread **of eating and drinking
unworthily" may rest on the mind. If our fears on this head
arises from an apprehension that we are not in a state deserv-
ing to partake of this holy Sacrament, they spring entirely
from an erroneous sentiment. No one, in this view, is worthy
of receiving so great a blessing. But the expression of the
Apostle refers to a suitable, fit, becoming state of mind in par-
taking of the holy Eucharist. This is evident from the inter-
pretation which he himself gives, "He that eateth and drinketh
unworthily, eateth and drinketh damnation unto himself, not
discerning the Lord's body'' not perceiving by faith the body
and blood of Christ, not distinguishing between the consecrated
elements of his body and blood and ordinary food, and there-
fore not being in a state of mind suitable for the sacred service.
Nor is this use of the word uncommon. A criminal who has
forfeited his life to the laws of his country, is wholly unworthy
of the kindness of a benevolent visitor ; and yet if he listen to
the admonitions of such an instructor with meekness and con-
trition, if he welcome the truth which is placed before him,
and appear desirous to profit by it, he may properly be said to
have received them worthily. Every notion of merit must be
carefully excluded from our views of the Lord's Supper.
"We are accounted righteous before God only for the merit of
our Lord Jesus Christ, and not for our own works and deserv-
ings." Art. XL Our worthiness for this sacrament is that
meetness and suitableness which consists in right ideas of the
institution, humble renunciation of our own righteousness,
earnest prayers for an interest in the atonement of Christ, and
hearty desires to be devoted to his service. It is the fitness of
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THE LORD^S SUPPER. 617
a contrite sinner for receiving the memorials of the blessing^
of salvation.
Some may be deterred from approaching the altar of their
Saviour, Sixthly, by a fear lest they should not be able to keep
the vows which they undertake. This is indeed a matter of
serious consideration, and may well awaken all your watchful-
ness and activity; but it can assuredly be no reason why you
should not bind yourself by those vows, which you are called
upon by every motive to undertake, and which the grace of
God can assist you to perform. If you were invited to make
an unlawful, or unnecessary, or presumptuous, or doubtful
vow, you might properly herftate; but when the engagements
of the Lord's Supper are merely those of an entire separation
from sin, and a hearty resolution to obey God, you cannot with
any show of reason decline them. An honest mind will not
shrink from giving assurances ; especially when God has prom-
ised the supply of all needful grace to fulfil them, when the
very giving them is a natural means of fixing our uncertain
hearts in the service of God, and when the sacrament which
seals our obligations is the means of conveying the grace and
strength for carrying them into effect.
Others may be perplexed. Seventhly, With fears lest difficul-
ties should present themselves on the part of persons with
whom they are closely connected. We are timorous in what
is good. We apprehend perhaps an opposition to our purposes
of joining the Communion of the Church of Christ from those
around us. The child, the servant, the sister, the wife, may
be alarmed by the fear of those relatives or other superiors
whom they are required to love and obey. Or they may be
delaying their own participation of the Sacrament, under the
hope of inducing the individuals in question to join with th^n
in the solemn duty. I need not observe what extreme caution
over our own spirit is necessary in the discharge of any one
duty, when it appears to militate with another. But at the
same time we must remember that we are to "obey God rather
than man." We may perhaps properly suspend for some little
time the execution even of so good a purpose, if there be a rea-
sonable prospect of uniting those, whom we are bound to con-
sult on so many other occasions, in it. But there is great
danger, in such deliberations, of that "fear of man which
bringeth a snare." The words of our Redeemer must there-
fore be ever present with us, "He that loveth father or mother
more than me is not worthy of me, and he that loveth son or
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618 THE lord's supper.
daughter more than me is not worthy of mc." Nor should we
forget that we are never warranted in omitting a positive rdi-
gious duty, by any calculation of temporal inconveniences; not
to say in how many instances it may please God to bless our
firm and Ofpen profession of His tnith, to the spirittsal 'benefit of
the very individuals whom we have been so long anxious to
conciliate.
Lastly, many may be disposed to say, IVe dare not approcLch
so awful and important a mystery as the Lord's Supper. An
indescribable alarm rests on some minds, especially those of
young persons, respecting the Eucharist. A holy reverence
should indeed always fill our hearts when we celArate the
most solemn of religious duties; yet we must beware of an
overwhelming, and therefore an excessive apprehension. Jesus
Christ is the tender and gracious Shepherd ; He feeds His flock
with all care and affection. He will not "break the bruised
reed, nor quench the smdcing flax." He presents himself in
the Sacrament, not in the terrors of the Judge, but in the am-
descension and love of the Saviour. Why, then, should you
not believe His promises, and trust His grace, c<Mmected as they
are with the most express invitation and command to celebrate
this feast in remembrance of Him? You dare to pray, you ven-
ture to hear the word of God preached, you are boW enough
to supplicate pardon and grace at the footstool of your Saviour.
These duties you do not think yourselves justified by any
excuses from neglecting. Why then should you dread to do
that with regard to the Sacramait, which you constantly do as
to the word of God and prayer? The same blessings arc
exhibited in the Lord's Supper as you have already most
earnestly sought. Come then, with composure of spirit, and
supplicate that pardon and strength, in receiving the holy body
and blood of Christ, which you have so often implored in the
use of the other means of spiritual improvement. "Fear not :
only believe."
I pass on. Secondly, to the objecticms on the subject of the
Lord's Supper which occasionally perplex those who are in the
habit of conscientiously discharging this part of their duty as
christians.
These may sometimes arise in the minds of christians : First,
from the idea that they have not found the benefit they
expected from celebrating these holy mysteries. This difficulty
may possibly have been created by your expecting some impres-
sions or effects not authorized by the word of God, or by your
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THE lord's supper. 619
looking for these consequences in a manner or degree beyond
the real rule of Scripture. Or you may have mistaken an
occasional depression of the animal spirits for desertion. Or
it may be you have neglected the ordinary means, either pre-
paratory to the Lord's Supper, or following upon it, with which
God usually Connects any important or permanent benefit. Or
you have at some times been blessed with such elevated and
holy emotions of heart at the Lord's Table, as have led you to
conceive yourselves wholly destitute of any advantage under
more calm and sedate exercises of devotion. But, whatever
may have been the particular cause of the difficulty you feel,
let it never for one instant deter you from persevering in a
regular attendance on the Holy Conummion. The promises of
God can never fail. Jesus Christ is the same yesterday, to-day,
and for ever. Pray only for more faith, implore of God a
corrected and enlarged' judgment, wait on Him for the fulfil-
ment of His own word, look up to the blessed Saviour for His
presence in the receiving of the consecrated memorial of His
love, and you shall obtain all, and more than all, the blessings
I have mentioned: you shall find that Christ's "flesh is meat
indeed, and His blood is drink indeed."
Some christians may inquire. Secondly, whether they should
continue to approach the Table of their Saviour when their
consciences are hardened with the guilt of some particular sin.
To this the answer is obvious, because one end of receiving the
body and blood of Christ is to obtain the very blessings of par-
don and peace of conscience, which the objection supposes to
be most wanted. If, indeed, unhappily, we have committed
some aggravated offence against God, and the ordinary period
of our partaking of the Eucharist be near, it may be expedient
to abstain for that season from the Lord's Supper: but this
abstinence must be with the express intention of more humbly
confessing our sins before God, that we may be prepared with
sincere penitence and faith to renew the covenant we have
violated, and apply again for that seal of pardon and reconcili-
ation which we so much need. In other cases, which may
occur, of our consciences being burdened with the remem-
brance of particular sins, our duty clearly is to renounce and
forsake those sins with unfeigned abhorrence, and then to par-
take the body and blood of Christ, that we may be strengthened
in our vigorous resistance of them.
But others may further doubt, Thirdly, whether, when they
arc in a declining state of religious feelings, they may not be
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629 THB lokd's suppbe.
committing a greater sin by receiving the Communion than by
omitttng it for a time altogether. To this I reply, to adopt the
sentiments of an able Divine, that the omission of the Lord's
Supper is itself a sin in a christian who has been in the habit
of receiving it, and a greater sin than communicating witli
whatever imperfection. It is true it is our duty to forbear sin,
that is, all those actions which are sins in their own kind and
nature; but not those actions which may become sins by some
accident or the defect of some circumstances. In this case,
the accidental evil is to be avoided, or the defect amended, and
not the act to be omitted. Now receiving the Sacrament is of
itself, and in its own nature, good, and becomes sinful from
some adherent corruption, which brings a defilement upon it.
Our concern, therefore, is to aim at the removal of this defile-
ment, which weakens and pollutes our act of duty, and not to
cease from the duty itself.
1 might specify various other objections which may disturb
the consciences of christians with regard to the Holy Commu-
nion; but I forbear, as those which I have answered may serve
to suggest suitable replies in similar cases.
It may, however, be proper here to mention, that objections
are sometimes raised against partaking of the Lord's Supper,
upon grounds very different from any of those which I have
as yet adiverted to. The cases I have considered are those of
persons sincerely in earnest about spiritual religion. But
objections are also made by those who betray, by the very
nature of them, a totally wrong state of mind. Many persons,
when invited to prepare for this important duty, will at once
admit that they are not in a fit state for performing it, and mil
yet remain for years apparently quite unconcerned about that
entire change of heart and character, which they are aware is
necessary to their rightly receiving the Lord's Supper. Others
will meet every exhortation addressed to them on the subject,
by replying, that they are not prepared to make that separation
from the amusements and pursuits of the world to which the
Sacrament would bind them. It is not uncommon, moreover,
to hear it affirmed by some, that they do not consider the duty
so essential to salvation as we endeavour to represent it : whilst
too many imagine that the hurry and engagements of their
families is an adequate reason for declining a compliance with
our Saviour's command. Others likewise, though liiAng in the
communion of known sin, will satisfy themselves in continuing
it, by the wretched pretence that they do not receive the Holy
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THE lord's supper. 621
Q)inmunion. Many, lastly, either defer attending to the sub-
ject, under the distant and slender hope of becoming better and
more fit for celebrating the Eucharist hereafter; or rashly and
superstitiously suppose, that receiving the communion on a
dying bed will be some security for the admission of their souls
into the happiness of heaven.
To these, and various like statements, one answer must be
given. They will proceed from minds fixed on the love and
practice of sin, and unawakened to a proper feeling of the
nature and importance of religion. The duty of all such objec-
tors is twofold: first, to repent and believe the Gospel: and,
secondly, thus repenting and believing, to prepare for celebrat-
ing, in an humble and spiritual manner, the most blessed mys-
teries of the body and blood of Christ. A merely external par-
ticipation of the Sacrament, in a formal, ignorant, and super-
stitious state of mind, can indeed only increase the guilt of
those who so profane the Redeemer's holy institution. No one
is to be encouraged to such a profanation. Those who, with
the objectors before us, consider their religious duties as in
some way meritorious before God, and regard the Sacrament
as a finish to their other performances, are fundamentally
wrong. They must be directed to fervent prayer to God, for
spiritual illumination, for contrition of heart for sin ; for real
faith in the sacrifice of the death of Christ, for a new spirit
and a right conduct. Till they have thus entered in earnest on
the duties of religion generally, in vain will they inquire as to
the particular duty of receiving the Lord's Supper. They
must become in some measure true christians, before they can
celebrate the christian's most sacred festival. They must learn
to know, and value, and love the Saviour, before they can
approach his table. They must have spiritual life, before they
can offer up spiritual sacrifices.
But this leads me to consider, in. the last place,
VI. The obligations tve are under to a regular partaking of
the Lord's Supper,
I need say less on this topic, after the various points which
I have already considered, because ever3rthing which has been
oflFered with respect to the Institution of the Sacrament, the
Design of it, and the Blessings to be derived from it, immedi-
ately tends to enforce the obligation under which we lie to a
constant receiving of it. It may be sufficient to notice that the
obligation rests,
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622 THE lord's supper.
1. On the express command of our Saviour Christ, His
words were, "Do this in remembrance of me;" words delivered
when He was about to undergo the most bitter anguish of His
passion, and which therefore should move the love, as well as
ensure the obedience, of those who profess to be His disciples.
The command is besides the more obligatory, as it rests on the
ground, not of natural duty, but of positive institution; and
accordingly the observation of it is a more direct acknowledg-
ment of the authority of Christ, and the neglect of it is more
immediately connected with a marked contempt of His power
and grace. Add to this, that it was the last mandate of a
dying friend, and that friend our Redeemer and Lord; cir-
cumstances which, even in ordinary cases of human affection,
give a sanctity to an injunction, and which should much more
do so with respect to the blessed Saviour of our souls. The
command also is one which the Apostle Paul has largely
enforced and explained far beyond any other similar topic,— a
fact which evidently shows the high importance we should
attach to the institution. The simplicity of the rite, in opposi-
tion to the burdensome ceremonies of the Mosaic Law, whilst
it increases the facility of complying with the duty, augments
its obligation. To all which, when we further subjoin that the
christian Church has in every age fulfilled this their Lord's
command, and has thus given all the encouragement of pre-
scription and example to the conscientious performance of the
duty, it will appear, I think, beyond all dispute, that it is indis-
pensably binding on every christian.
But the obligation to this duty is not less apparent if we
take into view,
2. The benefit of our own souls. Every motive to be
derived from the value of the soul of man, and the importance
of spiritual religion for his present and future happiness, is
united in the case of this blessed Sacrament. The due and
humble participation of it brings with it unspeakable blessings;
the omission of it, where it is wilful, is inconsistent with a state
of grace and acceptance with God. All the obligation, then,
that can rest on an accountable being to consult his highest
interests, and on a sinner under a dispensation of grace to avail
himself of the offers of divine mercy, enforces the necessity of
partaking of that Sacrament which is the seal and bond of all
the blessings of salvation, and is the means of conveying to us
strength and support here, and preserving us to everiasting life
hereafter.
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THE lord's supper. 623
Sincerely therefore would I hope that all into whose hands
this Address may fall, will be convinced of the obligation
under which they lie, to partake in a suitable manner of the
Lord's Supper.
It remains only that, to promote this end still further, I
enforce, in conclusion, the obligation I have explained
I. On those who may be living in sin and negligence of
religion, for the purpose of exhorting them to repent and to
turn to God, Let such remember, that whilst they are unfit
for the Holy Communion, as at present they imdoubtedly are,
they are equally unfit to die, and appear before God in judg-
ment. Let them call to mind that the same state of heart
which would lead them to living faith in the Son of God,
would prepare them for celebrating the memorials of His death.
Their continuance, then, in habits of sin brings on them not
only the immediate guilt of the acts of provocation which they
commit against God, but also that mediate and remote crimi-
nality which is connected with their renouncing virtually their
holy profession, disallowing the dedication made of them to
God in baptism, and remaining unfit to celebrate those mys-
teries of religion which are absolutely essential to the name of a
sincere christian. Every one, in fact, who was in infancy
admitted to the Sacrament of Baptism, and there devoted to
the love and service of God the Father, the Son, and the Holy
Ghost, and who, being now arrived at years of discretion, lives
in a course of life which incapacitates him for participating
aright in the Communion of Jesus Christ, does virtually "tram-
ple underfoot the Son of God, counts the blood of the Covenant
wherewith he was sanctified an unholy thing, and does despite
to the Spirit of grace." The fearful state of such a person I
need not describe. When he leaves the temple of God where
the mysteries of Christ are about to be celebratd, he turns
away from "Him that speaketh from Heaven ;" he declares that
"he has no part nor lot in the matter," "he judges himself
unworthy of eternal life." Let me aflFectionately call on such
to consider their ways, to hear the voice of mercy, to yield
themselves unto God, and to submit to the sceptre of Christ.
Then will the Church welcome them to this Holy Supper;
then will the Saviour feed them with His precious body and
blood ; then shall they know the blessedness and peace which
spring from pardon and acceptance with God, and the strength
and consolation which are derived from that Sacrament which
is the means of building them up to eternal life.
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624 THE lord's suppek.
II. Allow me next to press the obligation of receiving the
Holy Eucharist on those who are hesitating as to the course
they should pursue. You have been devoted to God in the
Sacrament of Baptism; you have be«i blessed perhaps with
much religious instruction; you have some good impressions
on your mind towards God ; your lives and conduct are amiable
and respectable ; but yet you delay the time of publicly devot-
ing yourselves to Christ at His holy institution; you "halt
between two opinions." Oh! let me beseech you to "choose
this day whcwn you will serve." Let me urge on your con-
sciences the duty of deciding for God Let me remind you,
that the nearer you seem to Heaven, if at last you should fall
short of it, the more lamentable will be the event. Let me tell
you, that he that is "not with Christ is against Him, and he that
gatbereth not with Him, scattereth abroad." Oh! "remember
now your Creator in the days of your youth ; enter seriously
on the consideration of the Lord's Supper; implore fervently
the grace you require for partaking of it in a suitable state of
mind; seal your covenant with God: confess your Saviour
publicly before men; join yourselves fully to His mystical
body ; and doubt not of receiving your Saviour's grace at His
Table to enable you to fulfil your vows. Thus shall you look
back in future life on the season when you first approached the
Holy Communion, as a time ever to be recorded with devout
thankfulness to the God of your salvation."
Lastly, Let me urge the obligation of receiving the Lord's
Supper on those who are in the habit of performing this duty,
zvith the view of exhorting them to a more regular and con-
scientious discharge of it. Too many are defective in these
respects. Let me invite such to entertain an increasing esteem
of this institution, and never to rest satisfied without receiving
some distinct, and practical, and abiding advantage from it.
Let no opportunity of joining in this celebration be willingly
omitted. Rather look forward with anticipation and joy to the
seasons as they approach. Cultivate that high value and love
for it, which will always bear some proportion to your love to
the Saviour who instituted the Sacramait, and who never
ceases to bless it. Be diligent in seeking the presence and
grace of God in your preparation for it, as well as in the dis-
charge of the duties to which, from time to time, it binds you.
And may God grant that tlie writer of these lines, and the
readers of them, may ever continue united to the mystical body
of Christ, may be nourished in the union of that body by the
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THE LORD S SUPPER.
most precious food provided at the Supper of the Lord our
Redeemer, and may be so strengthened and nourished by that
and the other means of grace, that they may be preserved, by
the power and mercy of their Saviour and the influence of His
Spirit, through the various temptations of this life, till at length
they attain to everlasting salvation.
i
40— Vol IX.
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SECTION III.
The Young Communicant's Catechism and Closet Com-
panion.
concerning man^s natural estate.
Ques. In what estate were you bom?
Afis, In a woful, miserable estate, wanting the image and
favour of God, which man at first had, and with a sinful
nature, prone to what is evil, backward to what is good, and
exposed to the wrath of God both here and hereafter.
Q. How came you to be bom in this estate?
A. Because of my descent from sinful Adam, who fell from
his happiness, by breaking covenant with God, and incurring
the penalty thereof; whereby he lost all his grace, and was
wholly unable to recover himself.
Q. Is fallen man left without hope in this miserable estate?
A. No ; there is a noble remedy provided ; for, though the
old covenant be brcJcen and dissolved, there is an excellent new
covenant contrived, yea, revealed and tendered unto lost sin-
ners of mankind.
concerning THE TWO COVENANTS.
Q. What are these covenants which God hath made with
man?
A. The covenant of works, and the covenant of grace.
Q. By which of these two covenants is it you can be saved ?
A. Only by the covoiant of grace, which is called the New
Covenant.
Q. What is the covenant of works ?
A. It is God's agreement with Adam and Eve, wherein He
promised them Kfe upon their perfect obedience to His laws,
and threatened death upon their disobedience.
Q. Why cannot you be saved by the covenant of works ?
A. Because I am neither able to fulfil the condition, nor
endure the penalty of it; that is, I can neither give perfect
obedience to God's low, nor bear His wrath whach is due for
breaking it.
Q. What is the covenant of grace by which you are to be
saved?
A. It is God's gracious agreement with elect sinners in
Qirist, in wihich He is pleased merdfulily to offer and promise
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THE lord's supper. 627
salvation to all poor fallen sinners of Adam's race, who believe
in his Son Jesus Christ.
Q. Who are all these that truly believe in Him?
A. They are such who, being made sensible of their lost
estate, are content to receive Jesus Christ as their Surety and
Saviour, and? depend uuon His righteousness and satisfaction to
divine justice as the only ground of their justification before
God; aiid are resolved, in His strei^;th', to show forth their
faith <by a sincere love and obedience to God.
Q. Why is this new covenant called a covenant of grace?
A. To distinguish it from the covenant of works, wherein
the ground of a man's justification was something done by the
man himself : whereas, in this new covenant, the ground of a
man's justification is something done by a surety in his room;
and also, because the Surety himself, and all the blessings of
th^'s covenant, are most gracious and free gifts, bestowed by
God upon undeserving and ill-deserving creatures, who could
do nothing to obtain them.
Q. How can this covenant be altogether of grace, when faith
IS required of us as a condition to interest us in the blessings
of it, and likewise good works to show forth our faith ?
A. Though both these be required of us, yet the grace for
producing that faith and these works is promised to us in this
covenant, as freely as any other blessing in it; upon which
account this covenant is frequently called in Scripture a testa^
ment.
Q. Why is this covenant called a testament?
A. Because all the blessings and good things promised
therein are freely bequeathed and made over to the elect as
legacies, left and made sure to them by the death of Jesus
Christ the testator ; and also, in it there is grace left them to
perform all the duties required of them.
Q. What are the principal legacies of this testament?
A. Pardon of sin, deliverance from wrath, peace with God,
all the graces of the Spirit, with perseverance therein to the
end; safety through death, resurrection to life, and eternal
glory.
Q. How is it that this covenant or testament is established
and confirmed to us ?
A. By the death and blood of Jesus Christ, the mediator and
testator of it ; and by the outward signs and seals which He
hath instituted to be dispensed to us, with the preaching of the
gospel.
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698 THE LORD^S SUPPER.
CONCERNING THE SEAL OF THE COVENANT.
Q. What are the seals of the covenant of grace?
A. The two sacraments, Baptism and the Lord's Supper.
Q. For what end hath God appointed these sacraments, or
seals?
A. To be sacred signs, memorials, and pledges of His mercy
to us through a crucified Jesus, He being the great surety and
sacrifice, to which we are appointed constantly to look for par-
don, grace, and glory.
Q. Why are Baptism and the Lord's Supper called seals of
the covenant of grace?
A. Because, like sealed charters, they confirm and assure us
of the certainty of the covenant, and all its promised blessings ;
and particularly, that God is willing in and through Christ, to
be a God to us, ainri to take us for His i>eople.
Q. What is Baptism?
A. It is a sacred washing or sprinkling with water, in the
name of the Father, Son, and Holy Ghost.
Q. What doth this sprinkling signify?
A. The cleansing of our souls from sin, by Christ's blood
and Spirit ; and our entering in among the disciples and follow-
ers of Jesus Christ.
Q. Why are you baptized in the name of the Father?
A. In testimony of my choosing and owning God the Father
as my Father, and the great contriver of the gospel method
of salvation through Christ.
Q. Why are you baptized in the name of the Son?
A. In token of my choosing and accepting of the Son of God
as my great Redeemer and Saviour, in all His offices — Prophet,
Priest, and King.
Q. Why is He especially styled our Saviour?
A. Because of tlie emiraent hand He hatfo in the saJva/tion we
look for ; He preadhes it to us as our great Prophet, He pro-
cured it for us as our High Priest, He bestows it on us as our
Lord and King.
Q. Why are you baptized in the name of the Holy Ghost?
A. In testimony of my owning and accepting of the Holy
Ghost as my Sanctifier, and the great applier of Christ's pur-
chase to me; whose office it is to work saving faith and all
grace in the elect.
Q. What engagements have you come under by your bap-
tism?
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THE lord's supper, 639
A. To believe and obey the holy Trinity, and to renounce the
three great enemies thereof, viz., the devil, the world, and the
flesh ; and to live as a christian indeed, always remembering the
name by which I am called.
Q. How is it that a christian, or baptized person, ought to
live?
A. As one that is solemnly consecrated to the faith and
obedience of the holy Trinity ; and, particularly, as one that is
washed in the blood of the Lamb, and who will not again
adventure to defile himself with sin, but will study to make
Christ his pattern.
Q. Are you not bound to renew your baptismal engagements,
and to take them upon yourself?
A. Yes, I am ; and I do it expressly, when I go to take the
second seal of the covenant, and partake of the Lord's Supper,
Q. What is the difference betwixt Baptism and the Lord's
Supper?
A. The first is to be administered to us but once, but the
second often; the first doth signify our spiritual birth, the
second our spiritual nourishment: Baptism is the door of
Christ's house, by which we must enter, but the Lord's Supper
is the table at which Christ's children must feed and get
strength.
Q. What should be your great design in attending and par-
tak'ng of these sacraments ?
A. That thereby I may show my regard and obedience to the
Author of them, and that I may find a crucified Jesus in them,
and get myself assured of His love and purchase.
CONCERNING THE LORD's SUPPER.
Q. What is the Lord's Supper?
A. It is religious eating of bread, and drinking of wine,
according to Christ's institution and example, in remembrance
of His death and sufferings for us.
Q. When did Christ institute this sacrament?
A. In the same night wherein He was betrayed, and immedi-
ately after He had eaten the Jewish passover with His disciples.
Q. Why dad He institute it at that time?
A. To show that the passover was abrogated by this new
ordinance, and the Lord's Supper come in its room ; and also to
lay all His people under the stronger obligations to observe and
attend it.
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630 THE lord's supper.
Q. Why doth the time of the institution lay us under such
obligations to observe it?
A. Because tihe command and directions wiuoh He gave us at
that time are to be regarded as the solenm dying charge of a
crucified Jesus, who was going to do more for us than all the
world could do.
Q. Did Christ enjcwn this ordinance as any task or burden on
His people?
A. Not at all, but left it as a rare privrl^^ and a precious
legacy to the Church, seeing it is a bright memorial of His
dying love, a sure pledge of His second coming, and a quickener
of all the graces.
Q. What are the elements or signs appointed in this sacra-
ment?
A. Bread and wine.
Q. What do they represent unto us ?
A. Christ's body and blood, with all the benefits and bless-
ings purchased to us.
Q. What is signified by the breaking of the bread, and pour-
ing out of the wine ?
A. All Christ's sufferings ; and particularly, the breaking and
wounding of Hi^ body on the cross, and the sbeddang of His
blood to take away our sins.
Q. What is signified by giving the broken bread and poured
out wine to the communicants ?
A. God's actual making over and giving a crucified Christ,
wilih all Itoe benefits of His purchase, to believing partakers^
Q. What are these benefits here made over and sealed to
them?
A. Remission of sin, freedom from wrath, peace with God,
peace of conscience, ad<^tion into God's family, increase of
grace, perseverance therein, sanctified mercies and crosses, and
a title to eternal life.
Q. What is signified by communicants taking the bread and
cup in their hands?
A. Their putting forth the hand of faith to receive a cruci-
fied Christ for theiT Saviour, in all His offices, and with all His
benefits, as offered to them in the gospel.
Q, In what manner ought we to receive a crucified Christ
at His table?
A. With much humility, self-denial, thankfulness, and with
ck)se and particular application of His offices and fulness of my
soul's necessities.
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THE lord's supper. 631
Q. What is signified by cunununicants eating the bread and
drinking of the wine ?
A. Their near union with Christ, their actual partaking of
the benefits of His death, the great satrsfaction they have io
Him, aind the spiritual strenglih and nourishment t^bey get from
Him.
Q. Why ought communicants to partake of the cup, as well
as of the bread ?
A. For the more full confirmation of their faith, and because
Christ said to His disciples, Drink ye all of it,
Q. Why did Christ make choice of bread and wine, as the
symbols of His body and bkxnd?
A. To hold forth their refreshing and strengthening virtue
to believing communicants; for as bread strengthens man's
heart, so wine makes it glad.
Q. Whait were Christ's words when He instituted this sacra-
ment?
A. He spoke something concerning the bread, something con-
cerning the cup, and something concerning the whole sacra-
ment.
Q. What spoke He concerning the bread?
A. He said, "Take, eat ; this is my body, which is broken for
you : this do in remembrance of me."
Q. What said he concerning the wine?
A. "This cup is the new covenant in my blood, which is shed
for many, for the remission of sins."
Q. What said He ooncerning the wihole sacrament?
A. He said, "As often as ye eat this bread, and drink this
cup, ye do shew the Lord's death till he cwne."
Q. Do we partake of Christ's body and blood here in a car-
nal manner?
A. No, but only in a spiritual way.
Q. What is the meaning, then, of these words, "Take, eat;
this is my body, which is broken for you ?"
A. The plain meaning is, that the broken bread signifies and
represents Omst's body as it were broken and buried for His
people.
Q. Is not Christ really present in the sacrament ?
A. Yes, He is so; hut yet He is not bodily, but spiritually
pres^it there.
Q. How is it we parUke spiritually of Christ's broken body?
A. We do it when our souk share of the benefits and fruits
of His bwrfcen body ; sudi as pardon of sin, increase of grace,
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632 THE lord's SUPPBE.
access to God, spiritual discoveries, kx>siii|^ of bands, or the
like.
Q. How long did Christ intend this sacrament should con-
tinue?
A. Until His second coming.
Q. Why no longer?
A. Because in heaven there will be no need of sacraments
to represent Gfartst, He being atways present there in a bodily
way.
SOMETHING MORE PARTICULARLY OF THE NATURE AND ENDS OF
THE HOLY SUPPER.
Q. What further account can you give of the nature and
design of this sacrament ?
A. It doth evidently partake of the nature of a seal or feast,
and also of an oath.
Q. What hath it of the nature of a seal ?
A. It is justly called a seal of the covenant of grace, because,
like a sealed charter, put into our hands, it doth make over,
seal, and confirm to us a right and title to all the benefits and
fruits of Christ's purchase, which are therein promised to
believers.
Q. What kind of a seal is this sacrament?
A. It is a spiritual seal, and of great value, seeing it is a seal
of Christ's own devising and engraving, whose inscription is,
Christ loving us ; and whose image is, Christ dying for us.
Q. What hath this sacrament in it of the nature of a feast ?
A. It is justly called a feast, as it brings food, nourishment,
and delight to the souls of worthy comtnunicants, the invited
guests.
Q. What sort of a feast is it?
A. It is a spiritual feast, a marriage feast, a feast on the
sacrifice of the Son of God ; a feast of Christ's making, of a
strange nature, in which Christ is both the master and matter
of the feast, the provider and provision, the entertainer and the
food ; for "His fle®h is meat indieed, and His bkx>d is drink
indeed."
Q. In what respect is this sacrament of the nature of an
oath?
A. In respect the word sacrament was used among the
Romans (from whence it is borrowed) for a military oath,
whereby they bound themselves to be true and faithful soldiers
to their general ; so, in this ordinance, we, in effect, swear allegi-
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THE lord's supper. 633
ance to the King of heaven, over the broken body and shed
blood of the Son of God ; and also bind ourselves to be true
and faithful soldiers to Qirist, our captains-general in the spirit-
ual warfare.
Q. What are the main ends you have in view, in coming to
this ordinance ?
A, To keep up the remembrance of Christ's death and suf-
fearing, to enjoy commtmion with Him, to renew my baptismal
covenant, to get my faith strengthened and confirmed, and all
my graces quickened.
Q. What are the sufferings of Christ which you are to
remember at His table?
A. Those which are recorded in His Word
Q. What do you remember of these just now?
A. I remember the assaults aad temptations He met with
from the dievil ; the reproach an<I persecutions He endured from
wicked men ; Hts soul suffering and agoniies in the garden of
Gethsemane; the cruel mockings, buffetings, crowning, spit-
tings, and soourgings He endured in <he high priest's palace,
and in Pilate's judgment-hall ; and lastly, His bloody sufferings
and bitter death om Mount Calvary, when He was nailed to the
cross, forsaken by His friends, derided! by His enemies, and
deserted of God.
Q. What was the cause of these sufferings ?
A. Christ's own« love, and' our sins; for having in His aston-
ishing free love, undertaken to satisfy divine justice for us,
"He was wounded for our transgressions, and bruised for our
iniquities."
Q. Are we not then under the strongest obligations to keep
up this sacramental remembrance of Christ?
A, Surely we are ; for He is matchless in His love to us, poor
sinful worms, having remembered us in our low estate, and
done and suffered more for us than all the world could or
would have done. And likewise hath strictly enjoined us,
among His last words, to continue to celebrate this nKmorial of
His death.
Q. Why do we need this memorial? Are we in any hazard
of forgetting His matchless love?
A. Yes; for so worldly are our hearts, so unbelieving our
minds, so treacherous our memories, and so wavering our
affections, that we are apt to be ensnared by the world's allure-
ments, and to let Christ and His love sKp out of our thoughts.
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634 THE lord's supper.
Q. Is not the fresh and frequent remembrance of a crucified
Christ in the sacrament very useful and advantageous to us ?
A. Yes.
Q. In what respect is it useful ?
A. For weakening and killing of sin, for melting a hard
heart, for overcoming Satan's temptations, for quickening and
increasing grace, and for giving comfort in all tribulation.
Q. What kind of remembrance ought we to have of His suf-
ferings and death at His table?
A. It should be an affectionate and believing, a mournful
and sin-loathing, and yet a joyful and thankful remembrance.
Q.How can we both mourn and rejoice at the same time?
A. We may upon different accounts; for, as we should
mourn for our sins that pierced Qirist and put Him to deatii, so
we ought to rejoice in His wonderful goocbuess, that undertoc*
to be our surety and sacrifice to save us from sin and wrath :
and the more we are helped to mourn, we have still the greater
ground to rejoice and be glad ini Him.
Q. How so?
A. Because a mourning heart for sin is a good evidence of
a person's interest in Christ and his purchase.
OF WORTHY AND UNWORTHY PARTAKERS.
Q. Are all partakers to be reckoned welcome guests at this
holy feast?
A. No.
Q. Who, then, are such?
A. Only believers, and worthy partakers of it.
Q. Who are these?
A. They are such who by faith do cordially consent to the
covenant of grace, sincerely aim to dio hotfiour to Christ at His
table, by showing forth His death, and study preparation for it.
Q. Who are the unwelcome guests ?
A. Those who never closed with the offers of the gospel, and
neglect preparation for this feast ; and particularly those who
continue in love and league with sin, while they pretend kind-
ness to Christ, and to renew covenant with Him.
Q. What is to be understood by the worthiness of those who
are called worthy partakers?
A. Not any worthiness in a legal sense, for we are all unwor-
thy before God of the least mercy ; but only a gospel suitable-
ness and meetness of the soul's state and frame to attend this
holy institution.
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THE LORD^S SUPPER. 635
Q. May not even a believer be guilty of partaking unwor-
thily?
A. Yes, he may, if he n^lect self-examination, indulge any
known sin, or want grace in exercise.
Q. What is the duty of worthy partaking, and wherein doth
it lie?
A. It is, in short, to eat and drink at Christ's table, with a
believing smri thankful remembrance of His dying love, locJcmg
by faitJi to Him, that we have pierced, for salvation, and lodg-
ing our souk in His wounds, mourning for sin that pierced
Him, and solemnly resolving, in His strength, it?hat we wiH
pierce Him no more.
Q. What is the advantage of worthy partaking?
A. Hereby remis^on of sins through Christ's blood is
assured, the power of sin is weakened, the graces of the Spirit
are strengthened, the soul's diseases are cured, the doubts of
the mind are resolved, and sweet views of Christ and glory are
obtained.
Q. What is the sin of unworthy communicating, and wherein
doth it lie?
A. It is to partake without due preparation and right ends,
or to eat and drink without suitable knowledge and reverence,
without reconciliation to God and our neighbour, or without
the exercise of the sacramental graces, such as faith, love and
repentance ; or to approach while we entertain any known sin.
Q. What is the danger of unworthy partakers ?
A. Hereby the guilt of Christ's body and blood is contracted,
and God highly provoked ; and the guilty person draws down
judgments and ccwidemnation upon himself, if it be not time-
ously prevented by repentance smd free mercy.
Q. Why is a man's unworthy partaking charged mainly upon
his not discerning the Lord's body in the sacrament?
A. Because the unworthy communicant doth not consider,
that the bread here is solemnly consecrated to represent the
Lord's body, but eats it as carelessly as if it were common
bread ; and because he puts not due respect and honour upon
the body of our crucified Lord, here set forth, but treats it as
if it were the body of a mere man, or common person.
Q. How shall we prevent this sin and danger?
A. By entering into God's covenant ; and making due prepa-
ration for approaching to His holy table, botih habitual and
actual.
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636 THE LORD^S SUPPER.
OF PREPARATION FOR THE LORD^S SUPPER.
Q. What is the necessity of making such preparation for
attending this ordinance ?
A. Because the approach we make to God in it is very near
and awful; and the Author of it is a holy, jealous, and heart-
searching God, who will shortly call us to account ; and because
we are assured there is great benefit by a worthy approach, and
as great danger by an unworthy,
Q. What is our habitual preparation?
A. Our being in a gracious state.
Q. What is the actual preparation requisite for approaching
to the Lord's table?
A. It mainly lies in these two, — examination of ourselves,
and exciting of our graces into lively exercise.
Q. What sort of examination is needful before our partak-
ing?
A. There is a public church examination necessary by church
officers, that the Lord's table be not abused by the ignorant and
profane : and there is a private self-examination necessary by
our own consciences, that the Lord's Supper be not unworthily
received through unbelief, impenitency, formality, earthlincss,
pride, malice, or any secret sin entertained by us.
Q. What things must we examine ourselves about, before we
approach ?
A. Principally concerning these three: — our right to the
Lord's Supper, our need of it, and our actual fitness for it.
Q. Why about these three?
A. Because, if we have no right to it, we shall but usurp it ;
if we feel no need of it, we shall but despise it ; if we be unfit
for it, we shall but abuse it, and hurt ourselves.
OF OUR RIGHT TO THE LORD's TABLE.
Q. What is this right to the Lord's table?
A. It is twofold : 1st, There is an outward and visible right
before the church. 2d, There is an inward and invisible right
before God.
Q. Who are these that have the outward and visible right to
this ordinance ?
A. Those who are baptized, and have a competent measure
of christian knowledge, profess their faith in Christ, and are
blameless in their lives before men.
Q. Arc all such persons worthy partakers?
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A. No; but they have such an outward and visible right
before the church, that they cannot be excluded; for of this
outward right only the church is to judge.
Q. Who are these who have not this right?
A. Neither the ignorant nor profane have it, and therefore
they are to be excluded from the Lord's table.
Q. Why are the ignorant to be excluded?
A. Because they are not capable to examine themselves, nor
to discern the Lord's body ; and behoved, in this case, to eat and
drink unworthily.
Q. Why are the profane to be excluded?
A. Because they who allow themselves to live in sin can have
no communion with a holy God; nay, they expose themselves
to Hi's judgments, by coming with defiled hands to His 'holy
table.
Q. Who are these that have the inward and invisible right to
this holy ordinance?
A. Those who not only have knowledge, a profession, and
blameless walk; but are really within tlje covenant by a true
faith in Jesus Christ, even a faith that works by love, and puri-
fies the heart as well as the life : they are really in heart before
God, what they seem to be outwardly before men.
Q. Who are the judges of this right?
A. Of this inward right the church cannot judge; but every
man is to inquire, examine, and judge of it with respect to
himself.
Q. By what evidence may a man know that he is really
within the new covenant, and thereupon judge that he hath an
inward and invisible right to its seals before God?
A. If he can say, That he hath seen himself perishing, while
upon the old footing of a covenant of works, and that he hath
fled from it to the new covenant, heartily approving the whole
frame and contrivance of it, accepting of Christ the Mediator
of it, in all His offices, and giving up Himself to be the Lord's,
to live for Him, and walk with Him in newness of life ; and that
it is his earnest desire, that his inward, as weB as bis outward
man, may be conformed to the laws and image of God.
See several questions subjoined to this Catechism, which may
be assisting to us in the duty of private self-examination con-
cerning our right and title .to His holy table.
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EXAMINATION OF OUR NEED OF THE LORD'S SUPPER, AND OF THE
WANTS WE SHOULD SEEK TO BE SUPPLIED THEREAT.
Q. What need have you of the Lord's Supper?
A. I need it upon many accounts ; as, 1^^ 'To bring a crucified
Jesus in a lively manner to my remembrance. 2rf, To renew
my baptismal vow, and lay me under stronger engagements to
be the Lord's. 3d, To nourish and strengthen my weak graces.
^th, To fortify me against Satan's temptations, and all other
discouragements. 5th, To renew the sense and assurance of
my pardon, which is frequently obscured and darkened.
Q. What are these things which obscure the evidence of
pardon ?
A. Sins both of omission and commission, and especially sins
against light.
Q. Why should you examine your wants before you approach
to the Lord's table ?
A. Because Aere Christ is set forth with all His fulness, for
the supply of my spiritual wants and necessities ; and it is neces-
sary that I should have a lively sense of these needs, that I
may know what to apply for to this gracious Saviour, when at
His table.
Q. What are these wants you ought to inquire into before
partaking?
A. I ought to examine these chiefly: 1st, What sins I want
most to be subdued. 2d, What graces I want most to be
strengthened. 3d, What mercies I want most to be bestowed.
4:th, What faculties of my soul I want most to be sanctified.
5th, What offices of Christ I want most to be executed in my
soul.
Q. How may you discover the sins you want most to be
subdued ?
A. By examining what are the sins or corruptions which do
most prevail in me ; if it be atheistical thoughts, unbelief, pride,
passion, heart-hardness, earthliness, wandtering, formality,
backsliding, or any other ; and these I must keep in my eye, that
I may apply to a full Saviour, at His table, for strength to
wrestle against them and overcome them.
Q. How may you discover the graces you want most to be
strengthened?
A. By examining which of the graces are weakest and lowest
in me, if it be faith, hope, love, meekness, humility, or any
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THE lord's supper. 639
other ; and these I mttst bring to a Ml Christ at His table, to be
cherished, strengthened and increased.
Q. How may you find out the mercies you need most to be
bestowed ?
A. By examining what are my present complaints, necessi-
ties, and difficulties ; and what are the mercies which would be
most suitable and relieving to me under them ; if such as these,
— intimations of pardon, spirituality of affections, liveliness in
duty, patience under crosses, guidance in intricate cases,
strength against corruptions and temptations, deliverance from
atheistical or blasphemous thoughts, or the like; and these
mercies I must remember, and ask them from Christ when at
His table.
Q. How may you find out the faculty of your soul you want
most to be sanctified?
Q. By examining what is the power or faculty that is least
renewed, and needs most the Spirit's influences to be poured
out upon it : if upon my understanding, to cure its blindness,
and enlighten it with saving views of spiritual things; or if
upon my will, to cure my perverseness and make it pliable to
God's will; or upon my memory, to cure its treachery and
weakness, and to strengthen it to retain God's word ; or upon
my conscience, to cure its sacredness, and to make it tender and
watchful; or upon my affections, to cure their coldness to
Christ and spiritual things, and to fix them upon right objects.
Q. How may you discover the office of Christ you want most
to be executed in you ?
A. By inquiring into the case of my soul, and plagues of my
heart, saying, Whether do I need Christ most as a Prophet; to
teach me, and cure my ignorance ? or as a Priest, to cover me
with His righteousness, and intercede with God for me? or as a
King, to subdue my heart to himself, and conquer my indwell-
ing corruption ? And being sensible of my soul's need, I must
go to my full Redeemer at His table, and say. Lord, come and
execute such an office in my soul.
EXAMINATION OF OUR SINS NECESSARY BEFORE PARTAKING.
Q. Why must you mquire so narrowly about your sins before
partaking?
A. Upon several accounts : 1^, That there may be no Achan
lodged to hinder the presence of God with me. 2d, That by
discovering them, I may be helped tlie better to look upon Him
whom I have pierced, and mourn. 3rf, That I may be more
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640 THE lord's supper.
capable to point out my wound and sore unto my Physician for
cure. 4:ih, That I may behold the evil of them in the glass of
Christ's sufferings, and be thereby moved to hate them, and
turn from all unto God, and walk witfi Him in newoess of life.
Q. How ought you to manage this part of your preparation
work, so as to accomplish a diligent search of your sins?
A. 1^/, I must set time apart for it; and, before I begin it,
pray earnestly for the illumination of the Spirit of God, to dis-
cover sin unto me. 2d, I must think upon the sins of my sta-
tion and character in the world. 3rf, For my help, I will read
our Larger Catechism upon the Ten Commandments, and the
sins therein enumerated with their many aggravations, and
inquire how far I am chargeable therewith. 4:th, I will never
give over searching and thinking, until I see my indispensable
need of the blood of the Lamb of God, "which cleanseth from
all sin."
EXAMINATION OF OUR ACTUAL FITNESS FOR THE LORD^S TABLE.
Q. What is that fitness which every communicant ought to
have before he partake ?
A. It is twofold, both habitual and actual ; and both must be
had by every cme.
Q. What is this habitual fitness, or preparation, which every
partaker must have ?
A. He must be a believer, a man in a gracious state, that hath
the habits of grace planted in his soul.
Q. What is that actual fitness you must have?
A. It is, when a man is not only in a gracious state, but in a
gracious frame; when grace is not only in the habit, but in
lively exercise.
Q. What are these graces which must be examined, quick-
ened, and brought to exercise before partaking?
A. They are chiefly knowledge, faith, repentance, love,
humility, thankfulness, spiritual appetite, and resolution for
new obedience.
EXAMINATION OF KNOWLEDGE.
Q. What is that knowledge you must have to qualify you for
worthy partaking?
A. It is a gracious discovery and apprehension of God and
divine truths, as they are revealed in His Word.
Q. What are these things particularly which you must know
in order to partaking aright?
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THE uovd's SXTPPU. 641
A. I must have a competent knowledge of these five thii^^ :
1^^ Of God, in His essential perf ecttons and Trinity of persons.
2d, Of man, and his estate both before and since his fall. 3d,
Of Jesus Christ, the Mediator, in His twofold nature, andtiiree-
fold office. 4/A, Of the new covenant, or gospel-method of
justification by the Surety's righteousness, apprehended by
faith. 5th, Of the seal of this covenant, and particularly of
the holy Supper, in its nature, ends, and uses.
Q. Is a literal knowledge of these things, sufficient for a
communicant ?
A. It must be a true, sanctified, and saving knowledge.
Q. How may we discover if our knowledge be sanctified and
saving?
A. We may know it by its properties and effects ; as, Isi, If
it be experimental, and gives us a sweet taste and relish of the
truths we know. 2d, If it be humbling, and makes us, like
Paul, look upon ourselves as the least of saints, and the chief
of sinners. 3^^ If it leads us to Christ and' His rigbteousness,
as the only ground of our hope, ^th, If it be conmiunicative,
practical, and fruitful, and leads us to desire a greater con-
formity to Jesus Christ.
EXAMINATION OF FAITH.
Q. What is true saving faith ?
A. It is a grace of the Holy Spirit, whereby a man, knowing
his sin and misery, and assenting to the truth of God's record
concerning Christ, doth cordially receive and rest upon Christ
and His rig^eousness for pardon add salvation, accorcfing to
the gospel offer.
Q. What need is there for the exercise of faith at the Lord's
table?
A. It is needful, 1st, For discerning the Lord's body, and the
spiritual mysteries here represented ; seeing faith is the spiritual
eye whereby the soul sees Christ and things invisible. 2d, For
applying Christ and His benefiits here set forth to our souls;
seeing faith is the spiritual hand for taking hold of a crucified
Jesus, and the mouth and stomach that feed upon Him.
Q. How may we know if our faith be true and saving?
A. True faith hath these effects : 1^, It softens the heart,
and makes it bleed for sin that pierced Christ. 2d, It makes
the soul approve and admire the gospel contrivance of salvation
through the righteousness of Christ. Sd, It works by love, and
carries out the soul to love Christ above all things, and to do all
41— Vol IX.
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642 THE lord's supper.
duties from a principle of love. 4:th, It makes a man sincerely
obedient and fruitful in good works. 5th, It looses the heart
from the world and all earthly felicities, and carries it to things
above.
EXAMINATION OF REPENTANCE.
Q. What is this true repentance which worthy partakers
must have?
A. It is a grace of the Holy Spirit, whereby we are convinced
of the evil of sin, sincerely mourn for it, and turn from it unto
God, through Jesus Qmst, resolving to serve Him in newness
of life.
Q. What parts are there in true repentance ?
A. Chiefly three : Conviction, contrition, and conversion.
Q. What is conviction?
A. It is a right sight and sense of the evil and sinfulness of
sin.
Q. What is contrition ?
A. It is true godly sorrow and grief of heart for sin, chiefly
because God is offended, and Christ pierced thereby.
Q. What is conversion?
A. It is the soul's turning from all sin to God in Christ for
mercy and pardon, and to all the ways of holiness and new
obedience.
Q. What need is there for the exercise of rep^itance and
godly sorrow at the Lord's table?
A. Because here we are to renew covenant with God; and
certainly penitent mourning for former breaches and backslid-
ings is very suitable upcm that occasion. Again, we are here to
behold Christ bruised for our sins, and to receive Him into our
hearts ; and nothing suits a broken Christ so well as a broken
beart; nay, this is what He prefers to all sacrifloes.
Q. How may we know if our repentance be of the right sort ?
A. We may judge it right, if, 1st, We lay the axe to the root
of sin, the corruption of the heart and nature, and long to be
delivered from it. 2d, If we hate all sin, and resolve to har-
bour no known evil, either in heart or life. Zd, If we have
recourse to Christ's blood and Spirit for freedom from the filth
as well as the guilt of sin, and breathe after universal holiness.
EXAMINATION OF LOVE.
Q. Why is the exercise of love so necessary at the Lord's
table?
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THE lord's supper. 643
A. Because it is a love feast, and an ordinance wherein we
have the highest representation of divine love to sinners that
ever was given ; which necessarily requires the exercise of love
in us.
Q. What do you understand by the love which is required of
communicants, and what are the objects upon which it must be
placed?
A. It is a saving grace, or spiritual affection wrought in
believers by the Holy Spirit, which terminates upon various
objects, namely, upon God, upon Jesus Christ, upon the breth-
ren, and every creature tint bears His image, and in some sense
upon all mankind, even our very enemies.
Q. Why do you make God and Jesus Christ different objects
of your love?
A. I love Jesus Christ as He is God, and tbt same God with
the other persons of the glorious Trmity ; but seeing the Second
Person is for us beccnne God-man, our Mediator, and the great
sacrifice to justice for our ^ns, — ^in tiiis respect I view Him as a
special object of my love.
Q. By what marks may you examine if your love to God be
true?
A'. By such as these: my care to please Him, my fear to
offend Him, my desire after His presence, my regard to His
laws, and cocvoem for His glory.
Q. By what marks may you examine your love to Jesus
Christ?
A. By the same before-mentioned, to which I may add, true
love to Christ far exceeds all our love to relations, and dearest
workUy enjoyments ; it teraiinaties upon Him in alt His offices,
as a prince upon the Avroae, as weU as a priest upon the cross;
in His life as a pattern^ as well as His d^utfi as a sacrifice, and
embraces Him as altogether lovidy ; atso, it prompts the soul to
have many thoughts of Him, and even to look and long for His
second coming.
Q. How may we know if we love Him above aU tinngs in the
world?
A. By these marics: if we value His favour more than that of
any creature; if the loss of his countenance affect us more than
any worldly loss; if we would rather displease all the world,
than offend Him; and if it be our greatest grief that we cannot
k>ve Him more.
Q. By what marks are you to examine if your love to the
brethren be true?
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644 THE lord's SUPPEt.
A. By such as these: if I love them, not for outward or
temporal things, but upon spiritual accounts, because they are
God's chikireny and bear His image; if my love be to all saints,
poor and rich, hated and honoured, strangers and friends ; if I
sympathize with them, both in their joys and sorrows, and pre-
fer their company to all others.
Q. How doth your love to God's people differ from your
love to the rest of mankind, and those who are your enemies?
A. I love the rest of mankind, and even my enemies, with a
love of benevolence and beneficence, being inclined to wish
them well, pray for them, do them good, and even return them
good for evil; but I love the people of God with a love of
delight and complacency, and esteem them as the excellent ones
of the earth, the friends of God, and the pillars of the land.
EXAMINATION OF HUMILITY.
Q. Why is the grace of humility so needful in your approach
tb the Lonf s table?
A. Because I am a most unworthy crealiire, aod He is a great
and holy God widi whom I have to do^ and He hath a special
respect unto the lowly ; besides, this grace is necessary to make
me resemble my Saviour, wihose love I oommemoraited, for He
was meek and lowly in His dfspositioR, so He humiUed Himself
deeply for my good.
Q. How may you know if your humility be of the right
stamp?
A. By such marks as these: 1^, If I have low and mean
thoughts of myself, under a sense of unworthiness, and be
ready to say, with the prodigal, "I am not worthy to be called
thy son ;" and, with the Canaanitish woman, "Truth, Lord, I
am a dog." 2rf, If I be more apt to suspect myself than to cen-
sure my neighbour, like the eleven disciples at the supper. Sd,
If I be grieved for the motions of pride and sdf-oonceit witUn
me. 4th, If I renounce all my confidence in my duties, and
betake myself entirely to Christ for righteousness and accept-
ance with God.
EXAMINATION OF THANKFULNESS.
Q. Why is thankfulness so necessary to worthy partaking?
A. Because it is the chief design of the ordinance to keep up
a thankful remembrance of redeeming love, and to give thanks
to God for the unspeakable gift of a crucified Christ ; and hence
it is called the Eucharist, or thanksgiving.
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Q. How may you discern if your thankfulness be of the
right sort?
A. By these marks: 1^, If I account myself unworthy of
the least mercy, and admire God's undeserved goodness. 2d,
If I look upon Jesus Christ as the mercy of mercies, and the
channel of all oititr mercies. M, If I sincerely love my bene-
factor, and study to please Him. 4th, If I be oft meditaiting
how to express my thankf uJness to Him, sa3rii^, "What shall I
render to llie Lord for all His gifts and) benefits towards me V*
Q. But what can you, or should you render for a crucified
Jesus ?
A. Though all I have be nothing in comparison of the bene-
fits I receive, yet I should be willing to render it to the Lord,
such as, 1st, My endeared affections; 2d, My triumphant
praises; Sd, My unfeigned repentance and reformation; 4rt,
My faithful performance of vows ; bth, My zealous acting for
His glory ; 6th, My cheerful resolutioni to suffer for Christ, who
so willingly suffered for me.
EXAMINATION OF SPIRITUAL APPETITE.
Q. Why is a spiritual appetite so requisite at this time?
A. Because a feast is not relished but by those who have an
appetite for it; and it is the hungry and the thirsty that God
hath promised to satisfy with good things.
Q. How may you know if your appetite or spiritual desires
be of the right sort?
A. By these marks: 1^, If I be glad of the news of Christ's
feast, and an invitation to it. 2d, If I count the cost, and be
willit^ to be at all pains to obtain soul-food ; such as to pray,
to search the Scriptures, to humble myself, and part with my
dearest sins. dd,Ii I be satisfied with no food for my soul,
but a crucified Christ. 4//i, If I find this food very sweet and
pleasant to my soul's taste.
EXAMINATION OF RESOLUTIONS FOR NEW OBEDIENCE.
Q. Why is a believer's obedience called new obedience?
A. 1. Because it proceeds from new principles — faith and
love. 2. It is performed in a new manner, viz., by faith lean-
ing upon Christ's strength, for enabling him to do it, and upon
Christ's righteousness, for his acceptance with God. 3. It is
done for new ends; not to advance his own secular interests,
but to please God, audi promote Hts glory.
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646 THE lord's supper.
Q. How may you know if your resolutions for new obedience
be of the right stamp?
A. By these marks : 1^, If I count the cost, and be deliber-
ate in makit^ them. 2d, If they be absolute, without any
reserve for a beloved sin. 3d, If I make them in a deep sense
of my own insufficiency to keep them, and in a humble depend-
ence upon Christ, my Surety, for strength.
CONCERNING THE EXCITATION OF GRACE.
Q. How shall you get all these graces, before mentioned,
excited and brought into lively exercise, before you come to the
table?
A. I must use all the means which God hath appointed for
this end, such as reading and hearing the Word, christian ccm-
ference, retired meditation, fervent prayer, and frequent ejacu-
ladocis to God for the awakening influences of His Holy Spirit ;
and cry with the spouse, "Awake, O north wind, and come thou
south ; blow upon my garden, that the spices thereof may flow
out."
Q. What ought you to do, when spiritual deadness continues
after using all the foresaid means ?
A. I must go a little further in humiliation and prayer, and
meditate more closely upon the sufferings of Christ, and also
exercise faith upon Him, as my bead of inifluenoes, for life and
quickening unto my dead graces, and resolve still to depend
upon> Him for needful supplies of Kfe, according to His
promise.
Q. How ought you to pray at this time so as to prevail?
A. I must pray with humility, faith, fervency, and importu-
nity, as knowing how much is at stake, both with respect to the
glory of God, and the salvation of my soul. I must plead the
power, the mercy and free promise of God, and the merits of
Jesus Christ, His beloved Son.
Q. For what things ought you mainly to pray before this
solemn approach ?
A. For these things : 1^, For the preparation of the heart ;
and chiefly for sanctifying grace, and a spiritual frame of soul.
2d, For love and liveliness to all the sacramental graces, and for
the assistance of the Spirit of God in all parts of the work. Sd,
For the cure of all my soul-distempers, and the pardon of all
defects. 4:th, For much nearness and conununion with God at
His taible. 5th, For the Lord'^s precious presence both with
ministers and people through the whole solemnity.
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Q. How ought you to be employed upon the Saturday eve-
ning and Sabbath morning before partaking?
A. Besides the work of self-examination and excitation of
grace, I resolve to spend much of that precious time in direct
covenanting with God oa my knees, staking and) accepting of Him
for my God in CJhrist, and of Christ the Mediator in all His
offices, and in giving up myself, soul and body, to be the Lord's,
to be disposed of "by Him in time and through eternity. Also, I
will make it a particular part of my preparations, to consider
beforehand how I will act when I go to the Lord's table ; how
my faith and love shall then be employed ; what objects I will
think of, and what sins I will mourn over ; that so I may not
spend my short time there in confusion.
CONCERNING OUR EMPLOYMENT WHEN AT THE LORD's TABLE.
Q. What is that suitable communion, frame, and disposition,
with which you would desire to go to the Lord's holy table?
A. I would desire to go to it with a humble, believing, and
affectionate frame of soul, having in it a mixture of holy
mourning and rejoicing, which I look upon as a noble commu-
nion frame ; I mean mourning for my sins, that were the cause
of Christ's sufferings, and rejoicing in Christ Jesus, who came
to satisfy justice for me.
Q. How are you to be emptoyed, when sitting at the table,
and when beholding and making use of the elements there?
A. 1^, I must take a view of the sufferings of Christ, both
in soul and body, for me ; and, particularly, I must remember the
anguish of His soul, when He lay under the pressuTe of Code's
wrath for my sins. 2d, I must take a view both of the mercy
and justice of God, and of Christ's love displayed in these suf-
ferings. Sd, I must exert faith in embracing a crucified Jesus ;
and my faith is to be attended with the exercise of the sacra-
mental graces — repentance, love, thankfulness, &c. 4th, I am
to be suitably affected with the amazing sights set before me.
5th, I am to make vows and prayers after partaking, and before
I rise from the table. — (See the short account of the duty of
worthy partaking, given before, p. 29.)
Q. Seeing faith is the principal grace in communicating, how
is it to be exercised and employed at this time?
A. Faith being the soul's eye to discern Christ, the soul's
hand to receive Him, and the soul's moutii to feed upon Him, it
is to be employed' at this time in the most active manner, in
looking to Christ lifted up on the cross, for heaKng to our soul's
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maladies; in etnbractng Qirist, as our great surety and ran-
somer» in fleeing into Hifi wounds for shelter, in applyiag Hts
blood for cleansing, and in pleading this blood with God for all
we want
Q. What are the amazing sights set before you at the Lord's
table, which ought so much to affect you?
A. They are, 1st, The unspeakable evil of sin, and God's
infinite displeasure against it. 2d, The inexorableness of diyine
justice, demanding satisfaction for sin. Sd, The infinite great-
ness of die love of God to lost sinners, in providing a surety
and sacrifice for them; and of Christ, in becoming both, ^h.
The great worth and predousness of immortal souls, and the
costliness of pardon and eternal glory, bth, Christ djring, and
yet, in the meantime, conquering principalities and powers, and
triumphing over diem upon the cross.
Q. What ought you to vow when at the Lord's table?
A. That in the strength of Christ, my surety, I will abstain
from all known sin, and make conscience of every known duty ;
that I will mind reKgion as the one thing needful, and make the
pleasing of God the chief business of my nfe.
Q. For what things are you to offer 3rour requests at this
time?
A. For grace to preserve my liveliness of frame, for strength
to pay my vows, for wisdom and skill to improve a crucified
Christ in my after life, for preparation for future trials, for
victory over Satan's temptations and indwelling sin, for mercy
to my near relations, to my mother church, and for the enlarge-
ment of the kingdom of Christ through the world.
Q. In what frame ought you to rise and go from this holy
table?
A. 1st, In an admiring and thankful frame, upon account of
redeeming love. 2d, In a humble and watchful frame, because
of the snares and dangers I am still exposed to. 3d, In a
believing and depending frame, leaning on Christ for guidance
through the wilderness.
CONCERNING OUR BEHAVIOUR AFTER PARTAKING.
Q. How are you to behave, when the public work is over?
A. 1^^ I will retire in secret, and solemnly on my knees
re-act what I was doing at the Lord's table ; I will renew my
choice of God as my God, and my acceptance of Christ in all
His offices, and my engagement to be the Lord's. 2d, I ought to
pray for the continuance of a communion frame with me, when
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the communion is over. 3d, I must set about self-examination,
concerning my behaviour and exercise at the Lord's table.
Q. How may we keep up something of a lively frame, when
the communion is over?
A. In order thereto, we must, 1st, Be jealous of Satan, the
world, and heart-lusts, that lie in wait to rob us of it. 2d,
Learn the art of living by faith, and of deriving life from Jesus
Christ, our head, for maintaining our life. 3d, Still plead for
the quickening influences of the Holy Spirit, which must, like
bellows, blow up the fire, and maintain it against all the cold
blasts of the devil and the world. 4/A. Delight in the company
of lively christians.
Q. How may we examine our behaviour at the Lord's table,
and discover if it was suitable?
A. We may take comfort, if we can say, 1st, We had there
very low and abasing thoughts of ourselves and our own right-
eousness. Or, 2d, We had something of a heart-melting remem-
brance of Christ's death and sufferings, when the signs and
memorials of them were presented to us. Or, 3d, We were
filled widi aibhomence of ^ that {Meroed Him. Or, ^th, We
went in cheerfully with the terms of the covenant of grace.
Q. How may we examine our success, and know if we have
got any good by this ordinance?
A. We may discern it by such effects as these : 1st, If we
have got any further assurances of God's love. Or, 2d, If we
have a greater hatred of sin than before. Or, 3d, If we have
a higher esteeem of Christ. Or, ^th. If we have greater
delight in duty. Or, &th. If we have stronger desires after
heart-holiness. Or, 6th, If we have a better relish of ordi-
nances and their usefulness, such as makes us resolve to hai^
still about God's hand.
Q. What should be our conversation after this solemn ordi-
nance?
A. We should walk circumspectly, and conduct ourselves
suitably to the Lord's dealings and dispensations towards us,
whether we had success at it or not.
Q. How ought they to behave, who have got no good by this
ordinance?
A. 1^, They must search into the cause, if it was unbelief,
sloth, self-conceit, or any sin reserved, and mourn over it. 2d,
They must flee to the blood of Christ, for pardon and cleansing.
3d, They should kK>k out for another communion-occasion, and
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650 THE lord's supper.
prepare for it more diligently and self-deniedly, and watch
especially against that evil or defect in their management,
which conscience suggests was the cause of their bad success
at the former.
Q. How should they behave who have got good at the sacra-
ment?
A. 1^/, They should be thankful to the Author, and, like the
children of Zion, be joyful in their King. 2d, Record what
they have got, that it may be of use to them in a day of clouds.
3d, Study to preserve it, by committing it to God, and walking
Humbly and tenderly before Him. 4tth, Pity and pray for otiiers
under discouragement, and be ready to communicate your
experiences to them, for their support &th, Study to recom-
mend Christ and religion to strangers, by a holy and shining
conversation before all men.
Q. What is that holy, becoming conversation which commu-
nicants should study?
A. It is a conversation ordered aright, and suitable to the
rule of God's Word, to the principles they profess, the sights
they have seen, the benefits they have received, and the vows
they have made.
Q. What is it that makes our conversation to shine before
the world?
A. When we have it adorned with humility, purity, justice,
charity, meekness, patience, resignation to God's will, and con-
tentment in every condition.
Q. Are not the best of God's people in hazard of miscarry-
ing after such a solemn ordinance?
A. Yes, as appears from the instance of Peter, and the rest
of the disciples, after the first communion.
Q. Whence is it that we are in hazard ?
A. It proceeds from these things: 1^/, From the natural
inconstancy of our hearts. 2d. From that security and self-
confidence we are prone to, after favours received from God.
Sd, From the malice and activity of Satan, who seeks by all
means to ensnare us to sin after the sacrament, that he may
thereby exceedingly widen the breach betwixt God and us.
Q. How shall we prevent backsliding, and yielding to
Satan's temptations after the sacrament?
A. 1st, We must labour to preserve a lively sense of the love
of Christ in our souls. 2d, Maintain an everlasting jealousy
over our treacherous hearts, and never trust them at any time.
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Sd, Keep Christ, our ascended forerunner, still in our eye ; and
beware of losing sight or itibougbt of Him. 4tth, Wc must com-
mit our souls, by humble and believing prayer, into the hands
of God's power and mercy, as the child doth itself into the
nurse's arms.
QUESTIONS FOR SELF-EXAMINATION,
Proper for Young Communicants, in Examining the
State and Condition of Their Souls in Secret,
Before Their Approach to the Lord's Table; the
Which, if They Can Answer in the Affirmatiste, or
Some Few of Them, They Have Ground to Hope
They Are in a Gracious State, and Have a Right,
Before God, to This Sealing Ordinance.
Quest. 1. Can I say that I am deeply aflFected about my soul,
and my eternal state, so that my great and leading questicms
are, "What must I do to be saved? What shall I do to be
bom again ? What shall I do for the Holy Spirit to come and
work a saving change on me, and make me a new creature?"
Q. 2. Have I been spiritually enlightened to see the deprav-
ity of my nature, and the sinfulness of my heart and life, so as
to be convinced that I am all as an unclean thing before God?
Q. 3. Have I been made to see sin as the greatest evil, and
feel it as the greatest burden in the world, so as to account
deliverance from it the greatest happiness?
Q. 4. Is my spirit very lowly and humble before God? Am
I truly low and vile in mine own eyes, under a deep sense of
my unworthiness and ill-deservings, so as to cry, witfi the cen-
turion, "Lord, I am not worthy that thou shouldst come under
my roof;" and, with the publican, "God be merciful to me a
sinner?"
Q. 6. Have I seen my absolute need of Jesus Christ to save
me from sin and wrath, to restore the lost image of God, and
to give me grace and glory, so that I am truly willing to part
with all things for Christ?
Q. 6. Have I been made heartily to approve of the gospel
method of salvation through the satisfaction of Christ? And
is my soul well pleased with the self-abasing and grace-exalt-
ing way of saving sinners by the righteousness of another?
Q. 7. Have I made choice of God in Christ, the Mediator,
as my God and portion? And can I say, that that which
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moved me to this dioice, was a sight of the vanity of seeking
a rest for my soul among the creatures, and that its happiness
lies in the enjoyment of God, which is only to be had through
Oirist?
Q. 8. Have I an high opinion of Jesus Christ, the Mediator?
Is he very precious to my soul? Have I seen a matchless
beauty in his person, in His offices and fulness, and that the ful-
ness of the Godhead is in Him, and all freely exhibited for the
use of those that come to Him?
Q. 9. Have I been helped to close with God's oflFer unto me
in the gospel, and to accept of this well qualified Surety and
Saviour in His fulness, and in His offices of Pnopbet, Priest,
and King, and to embrace Him as altogether lovely?
Q. 10. Have I been determined to resign and surrender
myself unto the Lord, io be taught, ruled and saved by Him?
And have I given up aU I have, to be disposed of by Him at His
pleasure? Or, am I willing presently to do so?
Q. 11* Am I willing to renounce my own righteousness in
justification, and my own stretch in sanctificati<Mi, and to look
to Christ as my Surety and Head for both, saying, "In the
Lord Jesus only have I righteousness and strength?
Q. 13. Is Jesus Christ welcome to my soul as a King, as well
as a Priest, so that I am as willing to be governed by His laws,
as to be justified by His righteousness?
Q. 13. Have I got new discoveries of spiritual and heavenly
thii^gs, which I had not before ? Do I see a reality in a future
life and glory, an awfulness in eternity, an emptiness in this
world, a worth in my soul, an evil in sin, and a beauty in Christ
and holiness, which I saw not before?
Q. 14. Do I seek more earnestly after the favour of God,
through Christ, than after any earthly comfort or enjoyment?
Q. 16. Do I study the things which please God and make
forHisgkwy? And do I prefer His interest above the interest
of the world, or of the flesh?
Q. 16. Is indwelling sin, and the corruption and plagues of
my heart, my daily grief and burden? Do I struggle and
strive against them, and long for a deliverance, crying with the
apsotle, "O wretched man that I am! who shall deliver me
from this body of death ?"
Q. 17. Can I say that I have respect to all God's command-
ments ? — that I conscientiously practise whatever I discover to
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THE lord's SUPPEm. 663
be my duty? — ^that I dare neither omit doty when I know it,
nor venture upon any sin against my light?
Q. 18. Can I say, as I dare not omit duty, as little dare I
rest upon it? — that I see my prayers have need of pardon, and
my tears need to be washed in Christ's blood, and therefore I
can find no rest to the sole of my foot, but in my Cautioner's
perfect righteousness?
19. Can I say, I am truly grieved in heart for sin, that
pierced Christ ; and am ready to put a bill of divorce into the
band of every lust, yea the most beloved idol ; resolving never
to give haitiour to any of these traitors or enemies of my
Lord?
Q. 20. Can I say, that I love Christ with my heart, and that
I can appeal to Himself of the truth andl reality of it, tfaough it
be but weak? — and that it is my great grief that I cannot get
my weak heart to love Him more?
Q. 21. Can I say, that I breathe after greater conformity to
God, both in heart and life ? — ^that I desire heart-hcJiness more
than any temporal thing whatsoever? — ^and that I cry oft with
the Psabnist, "O that my ways were directed to keep thy
statutes ?"
Q. 22. Can I say, that I am truly desirous of converse and
fellowship with God in the duties of religion? — and that I
look upon that prayer, that sermon, that Sabbath, as lost,
where I find nothing of His gracious presence?
Now, let young communicants retire in secret, for putting
these questions to their souls, as in the presence of God ; and
let them wait till conscience give answer to them, but see that
they do this when they are in the best frame.
A PROPOSAL
For Young Communicants Renewing Their Baptismal
Engagements, Before Their First Admission to the
Lord's Table.
Quest. 1. What moves you to seek access to the Lord's
table?
Apis. The Lord's command; and because I desire to renew
my baptismal engagements, and declare myself a christian by
my own free choice and consent ; and would join mysdf unto
the Lord by my own voluntary act and deed.
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Q. 2. Why do you desire to do so?
A. Because, when I got the first seal of the covenant, to wit,
Baptism, I knew not what was done for me, nor was I capable
to consent to my parent's deed ; but now, when I am come to
some knowledge and capacity, I am willing to declare that I
make religion my free choice and reasonable service.
Q. 3. Why do you come so early? Will it not be soon
enou{^ to mind religion in old age?
A. No; for besides that I may die young, those who neglect
religion, and give up themselves to tfie world or the flesh in
their youth, fall into hardness of heart, from which few
recover.
Q. 4. What is the most proper season to seek acquaintance
with Christ and religion?
A. The time of youth, because in this age the heart is more
easily melted, and the habits of vice are not so riveted as after-
wards ; and because Grod has a special delight in early piety.
Q. 6. What views, then, have you got of your natural state
and condition?
A. I see it to be a most sinful, wretched, and helpless case :
I am condemned to perish under a load of guilt and wrath,
having broke the covenant of works, which I cannot fulfill;
offended the justice of God, which I cannot satisfy; and lost
the image of God and my precious soul, which I cannot recover.
O! "what shall I do to be saved?"
Q. 6. To what quarter do you look for relief ?
A. Only to Jesus Christ, who hath, in His f nee fove to lost
sinners, undertaking as Surety and Mediator in the new cove-
nant, which is exhibited and sealed to believers at the Lord's
table.
Q. 7. What views have you got of that covenant which is
there sealed?
A. I see the way of salvation laid down in it, through the
suretyship and righteousness of Jesus Christ, to be an excellent
contrivance, "well ordered in all things, and sure." I look
upon it as a device every way worthy of God, and of infinite
wisdom; and I do heartily approve of it, consent to it, and
desire to come and venture my soul and eternal salvation
upon it.
Q. 8. What think you of the love of God, that was the
spring of this new covenant?
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THE lord's supper. 656
A. I view it as wonderful aiid amazing: I admire the love
of the Fadiier, in contriving and sending His betoved Son to
execute it ; I admire the love of the Son of God* in undertakii^
to be a surety and sacrifice for lost sinners of Adam's race,
when the sinning angels were past by and left to perish for
ever; and I admire the love of the Holy Ghost, in undertaking
to apply that reden^tion to lost elect sinners, by working in
them c<Miviction, conversion, and faith in Jesus Christ.
Q. 9. With what frame and disposition do you come to
renew your baptismal covenant?
A. I desire to be sensible of my guilt in breaking this cove-
nant, in running away from Christ's colours, in goit^ over to
Satan's camp, and in standit^ so long out against Christ's calls
and offers ; and I desire now to return to the Lord as a penitent
prodigal, and a mourning backslider, with my face Zionwards,
weeping as I go, willing to renew my baptismal vows with
others, saying, ''Come, let us join ourselves to the Lord in an
everlasting covenant never to be forgotten." And in a word,
I desire to go to a broken Christ with a broken heart.
Q. 10. What is that baptismal vow or covenant which you
design to renew?
A. According to my engagement and dedication in baptism,
I desire expressly to own and acknowledge the only living and
true God, ais my God in Christ, as He offers Himself in the
covenant of Grace ; and to give up myself, soul and body, to
Him, to be for Him, and not for anodier. And I desire, in the
most solemn manner, to renounce all the enemies of the Holy
Trinity, viz., the devil, the world, and the flesh ; and to declare
my acceptance of God the Father, as my Father, of God the
Son as my Redeemer, and of God the Holy Ghost as my
Sanctifier, in whose blessed name I was baptized, and to whose
service and glory I was dedicated.
Q. 11. What do you think of Jesus Christ, the Mediator of
the covenant?
A. I think him a matchless person, and an excellent and
all-sufficient Saviour; and I am content to accept of Him in all
His offices, namely, as a prophet, to instruct me; as a priest, to
atone and intercede for me ; and as a king, to rule in me and
over me.
Q. 12. What do you think of your own righteousness and
strength, with respect to your salvation ?
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C66 THE lord's SUFPn.
A. I look upon my own righteousness and strength as insuf-
ficient to answer the demands of God's law, and therefore I
renounce them, and flee to a surety for both, saying, "In the
Lord Jesus only have I righteousness and strength;'' and I am
content and resolved to make use of a borrowed strei^h for
my performing of duty, and of a borrowed righteousness for
my acceptance in duty.
Q. 13. How do you like this self-denying way of saving
lost souls?
A. I am well pleased with it, as it makes me an eternal
debtor to free grace, as it doth exclude all boasting and glory-
ing in the creature, and ascribes all the glory of my salvation
to Christ only, as it takes the crown off the head of self, and
puts it upon the head of glorious Christ.
Q. 14. How do you relish the kingly office of Jesus Christ?
A. I am well pleased therewith, and content to takt Qirist as
a king, to govern me by His laws, as weU as a priest, to save
me by His blood; nay, I am desirous He may come in as a kii^,
and execute His kingly office in my soul ; that He may set up
His throne in my heart, subdue indwelling sin, and conquer all
my rebellious lusts and corruptions.
Q. 15. What views have you of the Holy Ghost, the Third
Person of the Trinity, and His office in the business of saving
souls?
A. I look tqxtti Him as the blessed applier of Christ's pur-
cihEise unto mc, and do accept of Him as sudh; and I am waUing
to give up myself to Him, to convince, enlighten, renew,
sanctify, andi guide me; and I believe He is as willing and ready^
to make the applications, as Christ was to make the purchase;
and therefore I desire to trust Him for this Messed effect
Q. 16. What think you of the things of tiiis world, as a
portion of the soul ?
A. I look upon all its profits, honours, and pleasures, to be
insufficient to suit the soul's desires, and that they are nothing
but vanity and vexation of spirit; and therefore I will never
set my heart upon the world as my portion. It is only the
enjoyment of God, reconciled in Christ, that can afford com-
plete satisfaction to my soul; and this only I choose for my
happiness and portion.
Q. 17. What do you think of the world to come?
A. I look upon it, and the things thereof, as awful, certain,
and very near; I look upon hell as the eternal habitation of
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THE LORD^S SUPPER. 667
untoelicvcrs ; but I view heaven as the country and dwelling-
place of the followers of the Lamb, with whom I desire to join
to seek that country, and dwell with them for ever.
Q. 18. What do you think of a holy and religious life?
'A. I think a religious life, or a life spent in the service of
God, and in conummion witih Him, the most pleasant and coa:>-
fortable life that a man can live in this world.
Q. 19. How do you think to attain to holiness, for living
this life?
A. I look upon Jesus Christ as the purchaser of holiness as
well as of happiness; as He who, by His deatii, hath obtained
the Holy Spirit to effect the new birth, and form the image of
God in His people: and therefore I desire to come to CJuist and
His blood for sanotification as well as for jusrtaficaition — for con-
formity and likeness to God, as well as for access to fellowship
and Commiunion with God); and I wilt plead that He may send
His Holy Spirit into my soul, for producing holinesis, and all
the graces of the Spirit.
Q. 20. What views have you got of the promises of the
covenant, and their usefulness?
A. I look upon them as the ground of all my faith and hope;
and I desire to make daily use of them, and to plead them with
God, for strength to perform every duty, and for perseverance
and thoroughbearing in all the steps of my pilgrimage, and I
resolve to have recourse to them in every strait and diflSculty.
Q. 21. As you profess willingness to accept of God in Christ
as your God, are you not also willing to dedicate yourself to
Him for His use and -service?
A. Yes, I am willing (I hope through grace) to give up and
surrender unto the Lord myself and all that belongs tmto me,
my soul and body, with all their powers, f acuhies, senses, mem-
bers, and enjoyment, to be instruments of His glory, and to be
disposed of by Him, for His use and service, at His pleasure.
Q. 22. How do you instruct your willingness to give up and
surrender the powers and faculties of your soul unto the Lord?
A. I think I am willing to dedicate and give up my xmder-
standing to the Lord, to contempfcute His perfections, and know
His will : my memory to Him, to retain and treasure up His
precious promises and counsels ; my will to Him, to choose and
refuse every thing according to His will, and to comply there-
with in all things; and my conscience to Him, to be His <ieputy,
to accuse and excuse according to His direction.
41— Vol. IX.
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658 THE lord's supper.
Q. 23. Do you also resign and give up the passions and
affections of your soul unto the Lord ?
A. Yes. I give up and dedicate my passion of grief to the
Lord, to mourn for every thing that is offensive to Him ; my
hatred, to abhor every thing that is hateful to Him ; my desires,
to tong for His presence; my love, to embrace and entertain
him ; my delight and joy, to solace myself, and acquiesce cheer-
fully in Him, as my soul's portion and happiness.
Q. 24. In what respects do you resign your bodily senses
and members tmto the Lord?
A. I give up my eyes, to read His Word, and behold His woni-
drous works; my ears, to hear His word, and attend to His
cotmsels ; my taste, smell and feeling to discern and relish His
sweetness and excellency in the creatures ; my tongue, to pro-
claim His praise, and commend His ways and service; my
hands, to help His people; and my feet, to walk in paths pleas-
ing to Himu
Q. 25. How do you resign your enjoyments and comforts
to the Lord?
A. I resign my time, my health, my talents, my opportuni-
ties, my relations, my honours, my reputation, and all I have
in the world, unto the Lord, to be employed and disposed of
by Him, for His glory, as He thinks proper.
Q. 26. What view have you now of sin, and of those sins
you once esteemed as your right hand and right eye?
A. I see and abhor them as the enemies and crucifiers of my
Lord Jesus, and as the very nails and spear that pierced Him ;
and desire to throw them out of my heart, and to cut off every
right hand, and to pluck out every right eye, and to renounce
all ungodliness, and all beloved lusts, and to count no sin too
dear to part with, for Jesus Christ my Lord.
Q. 27. What do you think now of con:q)anions in sin, and
their solicitations?
A. I am convinced of their folly, and resolve never to follow
the multitude to do evil, nor to join them in any of the com-
mon sins of the age, but steadfastly (througji grace) to avoid
the snares, and resist the temptations of evil conqiany, saying,
with the Psalmist, 'Depart from me, ye evil doers, for I will
keep the commandments of my God."
Q. 28. What thoughts have you of the people of God, and
those who bear His image?
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THE LCHtD^S SUPPEK. 66%
A. I lode upon them as God's precious jewels, the excellent
ones of the earth, and the most desirable company in the worid.
Q. 29. In whose strength is it that you engage to all these
parts and articles of the covenant?
A. Only in the strength of Jesus Christ, my Head and
Surety, whb hoith pnomisedl to make His grace sufiicienit for me.
AN EXAMPLE
Of a Young Communicant's Secret Transacting and
Covenanting with God, Before Approaching the
Lord's Table.
Almighty God, and Creator of all things, Thou didst make
man upright and happy; but by the fall he is become most
sinful and miserable. I acknowledge, that by nature I am
an enemy to thee, a dhild of wrath, and a slave of sin and
Satan. I have been a transgressor of thy laws from the womb ;
and it is a wonder of thy patience that thou hast not made me
a monument of thy wrath in hell long before this time. O !
what will become of me to all eternity, if I abide in this state!
I have heard there is mercy in God to lost sinners through
the blood of a crucified Jesus, which reviews my drooping
soul : O can this mercy reach the like of me ! But surely the
viler sinner I am, thou hast the fairer opportunity to show the
f reeness of thy love, and the efficacy of thy Son's blood ; and
if I be sharer of it, eternal hallelujahs will be sung to the Lamb
of God on my account. I do therefore come and cast myself
down at the feet of infinite mercy, and plead for it, according
to thy promise, through Jesus Christ, thy dear Son.
O Father of mercies, and Father of my Lord Jesus Christ,
I am now sensible of my sin and folly, in rebelling against thee,
and going over to Satan's camp ; I desire to return, as a peni-
tent prodigal, to my heavenly Father, confessing my guilt, and
willing to join myself unto the Lord in an everlasting covenant,
never to be forgotten. O Father, I have sinned against
Heaven, and in thy sight, and am no more worthy to be called
thy child ; but happy would I think myself, if I were admitted
to the meanest station or room in thy family. I desire to mag^
nify thy free love and infinite wisdom, in contriving a way of
salvation to lost sinners, through a Mediator; and in sending
thy eternally beloved Son to be the mediator and surety for
satisfying thy justice for them, and for purchasing grace and
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660 THE lord's supper*
glory to them. According to thy command, I desire to put
honour upon thy Son, and heartily to approve of this device of
salvation, as «very way worthy of God, and to fall in with it
in all respects. O pity thy own creature, the workmanship of
thy hands ; go over thy work again, and, upon Christ's account,
create me anew, after thine own image, that I may be fitted for
thy service and glory.
O blessed Jesus, I admire thy love, in undertaking to be the
surety and sacrifice for lost sinners, and in making offer of thy
blood to wash the like of me. Welcome, Lord Jesus 1 I do
here disclaim all other ways of salvation, and betake myself
to thee as my only Mediator and Saviour! I do embrace thee
in all thy offices ; and give up myself to be saved, taught, and
ruled by thee. I accept of thee as my great High Priest, to
atone for my soul, and plead my cause with the Father, by thy
meritorious death and powerful intercessions: I renounce all
my own righteousness and worthiness in- the business of justi-
fication and acceptance with God, and avouch thee alone as the
Lord my righteousness : I accept of thee as my great Preset,
and give up myself to thy teaching and instruction, that I may
be conducted by thee through this wilderness, and brought safe
to heaven at last. O for wisdom to follow thy direction! I
do accept of thee as my King, swear alliance to thee, and
heartily consent to thy laws and government ; let thy throne be
set up in my soul, and all thy enemies there made thy footstool.
I accept of thee for my Husband, and consent to the marriage-
covenant in all its articles ; I accept of thee as my Captain, and
list myself as a soldier under thy banner, to fight, in thy
strength, against all thine enemies. I comply with all thy
gospel terms, and am well pleased with the self-denying way of
salvation proposed therein. I am content to be an eternal
debtor to free grace, and that the glory of my salvation be for
ever ascribed unto Jesus Christ, my Surety.
O Holy Spirit, I thankfully accept of thee as the applier of
my Redeemer's purchase, and do welcome thee to do thine
office in my soul ; to work faith in me, to believe the gospel ; to
bring about the change of the new birth, and to renew all my
faculties. To thee I am beholden for all the good motions and
incKnations excited in me: O let them be continued, and the
good work carried forward in me to perfection. I do choose
thee for my quickener, sanctifier, and my director through all
my pilgrimage. I yield myself to thy influences and guidance.
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THE lord's supper. 661
and desire carefully to attend to all thy motions and convic-
tions, both in performing my duty and in abstaining from sin.
0 work grace in me for that effect, and enable me always to
study and dioose the things that are pleasing to thee.
According to my baptismal vows, I do here renounce and
abandon all the enemies of the Holy Trinity — the devil, the
world, and the flesh ; and I do here surrender my^lf unto thee,
Father, Son, and Spirit, one God, to be thine, and only thine ;
thine and not the devil's ; thine, and not the world's ; thine, and
not my lust's ; thine, and not my own. I desire, with my whole
heart, to choose and avouch thee to be my God and everlasting
portion; and also to devote and dedicate myself , soul and body,
and all that belongs to me, to be instruments of thy glory, and
to be disposed of for thy use and service. O do thou hence-
forth set thy mark upon me, as a diild bom to thee, and
formed for thy praise ; stamp me with thy image, that I may be
distinguished, set apart, and consecrated for thy service and
glory all my days. And seeing, above all, thou requirest Ae
heart, I do here make an offer and surrender of my heart unto
the Lord; take it, and form it for thyself; make it entirely
new ; make it soft and tender, pliable and holy ; put thy fear in
it, and write thy laws on it, that I may serve thee continually,
and never depart from thee.
Lord, I here give my consent to thy entering in, and taking
possession of thy throne in my soul : be, therefore, cast open,
all ye doors of my soul, that the King of glory may enter in,
and dwell for ever. I have found my heart very corrupt,
wicked, and deceitful ; and will no longer pretend to manage it,
but give it up to thee, to bring every thought and inclination in
subjection to thee.
I see the world is nothing but vanity and vexation of spirit;
1 will never any more set my heart upon it, but endeavour to
conquer it, and subdue my inclinations to it. I place my hap-
piness only in the enjo)mient of God; I view heaven as my
country and dwelling-plaoe, and will henceforth set my face
heavenward, and spend my life here in God's service, and in
conmuimon with Him, that I may be meet for the heavenly
state. I will always look upon sin as the enemy of God, and
the crucifier of Jesus Christ, my Saviour, and will pursue it to
death. I will never follow a multitude to do evil, but will join
myself to the people of God, though they be despised or perse-
cuted. I take Christ with His cross, as well as with His crown ;
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H2 THE lord's SX7PPER.
and I cfaeerfttltty submit to the rod and discipHne of His house.
Lord, if thou wilt undertake that thy grace siiall be sufficient
for me, I shall think nothing too difficult to attempt, or too
much to suffer for thee. I desire to learn the life of faith and
prayer. O teach me it, that I may make daily use of Christ,
my Surety, both for justification and sanctification! for
strength to perform duty, bear the cross, and resist temptation.
I lode tmto thee, to send forth the Spirit into my soul, to assist
and strengthen me for every good word and work.
Heavenly Father, I take thee for my Father ; I take Christ
for my life ; I take the Spirit for my guide ; I take thy Word
for my rule, thy promises for my encouragement, thy testi-
monies for my counsellors, thy &ibbatlhs for my delight, thy
ordinances for my trysting-pkce, thy people for my conq)an-
ions, thy glory for my end, holiness f<M: my way, 2nd heaven
for my home.
Lord, I have no might, or strength to keep or perform any
thing I have engaged to do, but undertake all in my Surety's
strength, and depending upon His promises, that He will never
leave nor forsake me. In the Lord Jesus only have I right-
eousness and strength. O Lord, be surety for thy servant for
good. Give always what thou requirest, «md then demand
what thou pleasest.
And as an evidence of my sincerity in this solemn profession,
dedicate, and engagement, I am willii^ to subscribe with my
hand unto the Lord, as I am warranted, Isaiah xliv. 6.
Now I am thine ; Lord, save me !
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SECTION IV.
Different The(»ies of the Lord's Supper and of Our
Saviour's Declaration that Eternal Life is Imparted
BY His Flesh and His Body.
In John 6 :64, it is declared that "Whoso eateth my flesh and
drinketh my blood hath eternal life." We have here, and in
other similar passages, a positive declaration by Him "who
caimot lie/' and 'w'ho is also "faithful to His piTX>mii9es and can-
not deny Himself." It is, therefore, infallibly certain that
wfhosoever ^teth Christ's flesh and drinketh His blood hath
eternal life.
Life is a state of existence, and eternal life is that never
ending state of existence entered upon earth to which the saints
shall continue to enjoy in heaven. This life, in its completed
state, implies perfect holiness, comiJete redemption, joy
unspeakable, and felicity beyond the reach of change or the
possibility of decay. It implies also the resurrection of the
body which Christ will raise at the last day.
It is all important then to understand what these passages
mean. That they are figurative and cannot be understood in
their gross and carnal sense, all must admit. To suppose that
they teach that, like savage cannibals, we are to devour the flesh
and drink the blood of the Son of Man, were horrid blasphemy,
and dreadful depravity. And even were such a thing possi-
ble,— ^to imagine that flesh and Wood could impart spiritual
and eternal life is an absurdity too gross to be conceived.
Christ has now ascended with His gk>rified body into heavens.
His real eartMy !body and blood have not been visible since He
departed out of this world. And hence if these prc«nises are
to be fulfilled at all they must be regarded as figurative allu-
sions to some benefits secured to us now.
Plain, however, as this appears, there are two interpretations
of all such passages, diametrically opposed to one another and
yet still extensively adopted, one of which may be called the
Sacramental and the other the Spiritual.
Let us notice both.
I. In the first place, we will examine the Sacramental
interpretation of this passage. Under this head there are three
opinions. First, there is the interpretation adopted by the
Romish Church. This whole passage in the sixth chapter of
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664 THE LOKO^S SUPPER.
John as they teach, refer to the Sacrament, and inculcated their
doctrine of transubstantiation and the sacrifice of the Mass.
It is conceived that at all times when the Lord's Supper is
administered the priest has the power of changing the bread
into the bodyr, blood, bones and sinews and actual divinity of
Christ, so that the whole Christ is contained in their sacrament,
and that the persons who receive what has been consecrated
do not receive bread and wine but literally partake of the body
and blood of Qirist and truly eat His flesh and dirink His blood.
It is further conceived that this body, blood, sinews, soul and
also Christ's divinity, through the wonderful and hypothetical
union thereof with His body 2nd soul, are offered up as a true
and prc^itiatory sacrifice to God both for the dead and the
living — all that was offered up on the cross being again pre-
sented in the sacrifice of the Mass. It is further believed that
such is the inherent virtue and efficacy of this sacrifice, that its
benefit does not depend upon the f ai^ of him who received it,
but operates immediately upon all who do not obstruct its
working by some mortal sin. And hence also the council of
Trent decreed that "there is no room to doubt that all the faith-
ful in Christ are bound to venerate this most holy Sacrament,
and to render thereto the worship of latria which is due to the
true God." ^Whosoever therefore," says this meek! and
lowly ! and christian ! diurch, "shall deny tiiat in the most holy
sacrament of the Eucharist, there are truly, really, and sub-
stantially contained the body and blood of our Lord Jesus
Ohrist together witit His soul and divinity, and consequently
Christ entire; but shall affirm tha/t He is present .therein only in
a sign or figure or by His power ; let Him be accursed." Thoa
it goes on with a string of eleven distinct accursings. And all
this is predicated upon the words of our text, together with
those in the institution of the Sacrament.
A second interpretation of this passage was given by Luther
and all who adopt his views, who are of opinion that these pas-
sages (which he also referred to the Communion) — ^together
with those used at the institution of the Sacrament, do cer-
tainly teach that the actual body and blood of Christ are really
present in the Lord's Supper. Not that they believe the
absurd and incredible doctrine of the Romanists that the bread
and wine are transubstantiated, but that while these continue
to remain, there is present also the substance of the body and
the blood of our Saviour which is literally received by commu-
nicants. The manner of this presence they call a mystery and
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THE lord's supper. 665
have oflFered various theories by which to explain and illustrate
it, and to shew how that limited extension which enters into
our very conception of the body of Christ, can be reconciled
with that (xmnpotence of His body which appears to them to
flow from the inseparable union of the (Uvine and human
natures. "They reject the term consubstantiation because that
may seem to imply that the body of Christ is incorporated with
tiie substance of the bread and wine. They reject another
term also, which has been used upon this subject, impanation,
because that seems to imply that the body of Christ is enclosed
and lodged in the bread. But still they profess to hold that
doctrine, which is expressed in all the standard books of the
Lutheran churches, zxid is one of the principal marks of dis-
tinction between them and the reformed churches ; that besides
the earthly matter, which is the object of our senses, in the
Sacrament, there are also present, in such a manner as not to
be removed at any distance from it, the real body and blood
of Christ "It is fair, however, to mention that the doctrine
of the real presence is in the Lutheran church merely a specu-
lative opinion, having no influence upon the practice of those
by whom it is adopted. It appears to them that this c^inion
furnishes the best method of explaining scripture expressions :
but they do not consider the presence of the body and blood
of Christ with the bread and wine, as imparting to the Sacra-
ment any physical virtue, by which the benefit derived from it
is independent of the disposition of him by whom it is received;
or as giving it the nature of a sacrifice; or as rendering the
bread and wine an object of adoration to christians."^ By
many also and perhaps the greater number in the Lutheran
church at the present day, the doctrine of consubstantiation is
entirely rejected.
A third interpretation of these passages in the sacramental
sense is that given by the Anglican churdi and by all who are
denominated high-churchmen, both in England and America.
These also refer these passages to the Sacrament and infer
from them, and the words of institution, that Christ's body
and blood are really present in this ordmance though not
locally. "A thing is present," they say, "which is so circum-
stanced as to act upon and influence us, whether we are sensi-
ble of it or not. Now, this is what the Catholic Church seems
to hold concerning our Lord's presence in this Sacrament, that
He then personally and bodily is with us in the way an object
♦See Hill's I^ccturcs.
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%H THE lord's SUPPEl.
is which wc call present : how He is so, we know not, but that
He should be so, thou^^ He be millions of miles away, is not
more inconceivable than the influence of eyesight upon us is
to a blind man.'' "In answer, then, to the problem, how Christ
comes to us, while remaining on high, I answer just as much
as this — that He comes by the agency of the Holy Ghost, in,
and by the Sacrament Locomotion is the means of a material
presenoe ; the Sacrament is the means of His spiritual presence.
Let them but believe and act on the truth that the consecrated
head is Christ's body, as He says, and no (^cious comment on
His words will be attempted by any well judging mind." This
writer admits, plainly, of a real superlocal presence in the Holy
Sacrament. "Christ is present under the form of bread and
water." "The clergy are intrusted with the awful and mys-
terious gift of making the bread and wine Christ's body and
blood." "One who looks upon the Lord's Supper as little
more than a commemorative sign of an absent thing, passes
lightly over our Saviour's words, 'This is my body.'"
"Receiving the body of our Lord"*
Such, then, are the different interpretations which are given
of this passage considered as referring to the Sacrament, and
which we have, therefore, denominated the Sacramental
INTERPRETATION. But if these interpretations were correct,
two conclusions would f<rflow: first, that the participation of
die conmiunion is absolutely necessary, at least as far as the
knowledge of Christianity is necessary, to the salvation of the
soul ; — and, secondly, that this ordinance inevitably and neces-
sarily secures the salvaticm of every one that does in fact out-
wardly partake of it.
These conclusions must follow from such an interpretation
because our Saviour makes an absolute and unqualified affirma-
tion that wihoso eateth His fle^ and drinketh His bloody hath
eternal life, and again, as in John 6, v. 63, he declares, "Verily,
verily I say unto you, except ye eat of the flesh of the Son of
man, and drink of His bk)od ye have no life in you." And the
same thing is taught in several other verses. Now this lan-
guage is just as explicit as any that is employed in any part of
the Bible in stating the terms and conditions of salvation, as,
for instance, when it is said "except ye repent ye shall all like-
wise perish. He that believeth shall be saved, he that believeth
not shall be damned." And so in John 6, v. 47, "He that
believeth on me hath everlasting life." Now all denominations
*See the authorities given in Maurs view of Puseyism, p. 33.
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THE LORD^S SUPPEK. tt7
believe and must admit, that wherever there is true repentance
and faith in any soul, there is found that spiritual life
which will continue to exist for ever. The connection between
true repentance, faith and salvation is direct, immediately and
indissoluble. It is founded on everlasting love, immutable
promise, unchanging faithfulness, and divine veracity. And
therefore, though heaven and earth should pass away, one jot
or tittle cannot pass away till in every case true faith is con-
summated in everlasting life.
But the connection between eating Christ's body and drink-
ing His blood and the possession of eternal life is here declared
by Him who is The Truth to be equally absolute and immu-
table. And if, therefore, these words refer to this fact that
Christ's flesh and blood are given and received in the giving
and reception of the elements of the Sacrament; if this flesh
and blood are really what is given in the bread and wine, or
are really given Tvith the bread and wine; or are really present
with these elements, as these three theories severally teach,
then it follows that whosoever receives this flesh and blood by
the Sacrament is certainly and inevitably made . partaker of
eternal life; and that on the other hand, whosoever does not
receive the Sacrament hath no life in Him and must be
excluded from heaven.
Now, it is not difficult to shew that both these positions are
contrary to scripture and in themselves absurd — that the sacra-
mental interpretation of these passages is, therefore, false.
For it is not true, as a universal proposition, that all who do
not partake of the communion must perish for ever. All the
ancient believers from Adam to Noah, from Noah to Abra-
ham, from Abraham to Moses, and from Moses to Christ, died
without the possible opportunity of eating Christ's flesh and
drinking His blood' in tiie Eudiarist, and yet "these all died in
faith," and now compass us about as a great cloud of witnesses,
assuring us by their faith and peace and joy through life, their
hope and triumph in death, and their everlasting life with God
their Father, who "is not the God of the dead, but of the
living," — that although they had not received that which was
intended by the promises and had not, therefore, seen Christ
in the flesh or partaken of His flesib and bkx>d in the Sacrament
or in any literal sense, that nevertheless they knew that He
lived, and that He would stand in the latter day upon the earth,"
and "they saw His days afar off and were glad." We believe
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668 THE LOBO^S SUPPER.
also that Scripture warrants us to hope that a large number
from among the heathen, including certainly all dying in
infancy, shall be finally saved throt^ the merits and media-
tion of the Lord Jesus Christ; and yet any possible participa-
tion of the Sacrament is to them impossible. The same is true
of ALL children dying in infancy. They will, we believe, all
be saved, and that belief we ground on the doctrine of election
on which alone it is either possible or sure. But it is certain
that there are multitudes of children, even in christian lands,
who die without ever receiving the ordinance of baptism, and
that all die without the communion. Either, therefore, this
multitude which no man can number are damned, or else the
sacramental interpretation of these passages, we are c(^sider-
ing, is false. We believe, further, that there are many in all
Evangelical denominations to whom "God imputeth not
iniquity, but imputeth righteousness without works," and who
"being justified by faith in that righteousness, have peace with
God," and are made meet for an inheritance among the saints
in light. But although these persons have partaken of the
Lord's Supper, they do not even profess to liave received in
it the true and literal body and blood of the Lord Jesus Christ ;
and these also must, therefore, be excluded from any benefit
consequent upon such a participation. Both Romanists and pre-
latists also teach that the Communion of which all such dis-
senters from their dogmas partake, is no communion at all —
and cannot, therefore, contain the real flesh and blood of Jesus
Christ. And hence it follows in reference to true believers
of the Presbyterian, Congrq[ational, Baptist, Methodist,
Reformed Dutch and other churches, that they ace all without
spiritual life, and that dying as they are, they must go into
perdition, or otherwise it must follow that the sacramental
VIEW OF these passages IS FALSE.
And are we not still further bound to believe that many, like
the dying thief, are led to a true and saving faith on the
Saviour in such circumstances as prevent them from enjoying
the ordinance of the Lord's Supper? Or that interpretation,
however, to which we are now adverting it is impossible that
such persons can be saved, since "except a man eat the flesh
and drink the blood of the Son of man he can have no life
IN him/' Either, therefore, this interpretation must be false
or such persons also must be all damned.
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THE LOKD^S SITPPER. 669
But, you will reply, does not every church teach that the
participation of the Lord's Supper is, in some sense and to
some persons, necessary to salvation? We answer, yes; it is
the undoubted opinion of all evangelical churches that the
Lord's Supper, being an ordinance instituted by Christ, being
oonrnianded by Him to be observed by ail who love Him and
beHeve in His name; is imperatively binding upon all who are
not prevented by some hindrance and necessity imposed by
providence, from "doing this in remembrance of Christ."
Wherever, therefore, any individual voluntarily and without
such unavoidable necessity, keeps away from the Lord's Sup-
per and neglects to make that open and public profession of
his faith which such an observance requires and implies, he
"cannot be Christ's disciple ;" "he is not worthy of Him ;" and
"of hfhn, therefore, Christ wiB be ashamed when He comes to
judge the world in righteousness."
So much for the first thing implied in the sacramental inter-
pretation of this passage, that the communion is absolutely
necessary to salvation. But we proceed to remark that it is
equally unscriptural to teach that the participation of the Com-
munion necessarily and inevitably secures salvation to all who
partake of it, which is the second thing implied in the sacra-
mental interpretation of this passage. Such certainly was not
the effect of the passover under the former economy. And
equally certain is it that such was not the effect of the conunu-
nion upon Judas, Simon, Magus, Annanias and Sapphira,
Diotuphes, Dumas and many more alluded to in the New Tes-
tament, or upon the members of churches of Galatia, Asia
Minor and of Rome.
On the contrary, the apostles every where teach that there
may be all the forms of godliness where there is nothing of its
power; that he is not a Jew or a christian who is one out-
wardly, neither is that the true sacrament either of baptism or
the Lord's Supper — which consist in the participation of the
outward elements, but he is a Jew or a christian who is one
inwardly, and the true sacrament is that of the heart and not in
the letter or mere outward form, whose praise is not of man
but of God. "Circumcision," baptism, and the Lord's Supper
are, therefore, as the apostle teaches, "nothii^' in themselves
considered, "but the keeping of the conunandments of God."
"The Grace which is exhibited in or by the sacraments, rightly
used, is not," as our standards well teach, "conferred by any
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$70 THE lord's SUPPEE.
power in them ; neither doth the efficacy of a sacrament depend
upon the piety or intention of him that doth administer it, but
upon the work of this Spirit and the word of institution whch
contains, tc^fcther with a precept authorizing the use thereof, a
promise of benefits to worthy receivers." We are, therefore,
taught by God EUmself as in Isaiah, chap. 1st, that even the
ordinances appofinted by God Himself, when not acoompanied
by and expressive of, right views and feelings, not only do not
procure, but are even a hindrance to, salvation ; and that unless
a man be renewed by the Spirit of God, and sanctified and jus-
tified, he can never see the kingdom of heaven. These things,
were it necessary, we might prove from the writings of the
fathers and of these churches themselves, against whom we
are contending. Nay, we might shew that even in their con-
stant practice they openly contradict and disprove both posi-
tions. For, in order to secure that very spiritual life and sal-
vation which is in such passages, pledged to every one who eats
Christ's flesh and drinte His Wood, the Romish church — as if
conscious of the insufficiency of the Eucharist — has six other
sacraments and innumerable acts and offices, and works both
of penance and of merit; while both the*Lutheran and the
Prelatical churches, practically demonstrate their utter unbelief
of either of those monstrous and horned impieties, which
would inevitably follow from their theories of the Sacrament.
Inasmuch, therefore, as the eating of Christ's flesh and
drinking of His blood are absolutely essential to saiiMition and
are effectual in securing the salvation of every one that par-
takes of them, the language of our text cannot be interpreted
as applying to the Lord's Supper because, as we have just seen,
the participation of the Lord's Supper does not of itself, or
in every case, secure or ccmimimicate salvation, nor does the
want of it, in every case, where not voluntarily neglected, for-
feit that salvation and eternal life. This the advocates of the
sacramental interpretation, that they ma/ not appear destitute
of humanity, are constrained to admit. But if this is so, then
it follows that since the declaration in these passages is simply
and absolutely true, the sacramental interpretation of
THEM MUST BE SIMPLY AND ABSOLUTELY FALSE.
n. We proceed, therefore, to what we term the spiritual
INTERPRETATION of these passages. According to this view
these passages, though not spoken with any direct reference
to the Lord's Supper, are nevertheless applicable to it, in its
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THE lord's supper. 671
true purport, and in their true signification. By this theory of
the Sacrament, the consecrated elements are regarded as
emblems or s)rmbols of the body and blood of Christ ; denoting
that as our bodies are supported by eating and drinking, so are
our souls supported by faith in the sacrificial death of the
Lord Jesus. What Christ teaches incidentally in such pas-
sages from the common use of eating and drinking, to which
His attention had been drawn by 43iese Saniarkans to whom He
spoke, this He teaches us constantly by tbe Sacrament He insti-
tuted. That such passages, however, do not refer directly to
the Lord's Supper and were not intended to institute or
describe it, is most certain, since they contain no promise that
such an ordinance should ever be appointed, nor is it any where
declared that the words are to be so understood. But that in
the language used in the institution of the Eucharist, Christ did
have in view the conversation here recorded; the perplexity
which on its first delivery it caused to His disciples; and the
deep impression it made upon their minds, is, we think, highly
proi>able. And hence we conclude that in this passage we
have a divinely authorized interpretation of what Christ meant
by the words "this is my body," used in the institution of the
Sacrament, and of the true meaning and intent of that ordi-
nance.
The meaning of all these passages, then, is this, "as he,"
says Christ, "who eateth bread or other meat, and diinketh wine
or other drink, nourishes and sustains his physical life; so
whosoever believes with a true and heartfelt confidence in that
atonement which I shall make and is thus enabled by the influ-
ence of the Holy Spirit to discern the real and meritorious
efficacy of the sacrifice of my body and the shedding of my
blood, and to apply to his own soul the benefits it secures, hath
eternal life, and I will raise him up at the last day." Such
declarations are, therefore, adapted most impressivdy to teach
us that our spiritual life must come from God just as certainly
as the life of our bodies ; that we have no abiUty to originate
or to preserve this spiritual life; that in consequence of sin we
have forfeited all claim to divine mercy ; that God so loved us
as to give His only b^^otten son, tfiait He, by beooming a sacri-
fice in our stead, might make a propitiation for our sins ; that
His atonement, whkh was comf^ed and sealed when His body
was crucified and His blood poured out upon die cross, is the
only food which can quicken and sustain in our hearts spiritual
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672 THE lord's supper.
life and hope and peace with God; that faith is the way by
which this spiritual food can be eaten and this spiritual drink
be received; and lastly, that it is by a constant, lively, and
beUeving reliance upon Christ and supplicatfoo. of His promised
grace and spirit, our spiritual life can be supported and be
more and more invigorated.
That these passages refer to Christ's atonement cannot be
denied, for the Scriptures everywhere tell us that, "we have
redemptioni lihrough His blood," and ''boMness to enter into the
holiest by the blood of Jesus." That the sacrifice of Christ is,
therefore, able to secure for us eternal life we cannot doubt,
but how it thus works in our souls we are not required to
fjtthom, nor is it necessary that we should understand. All
that is necessary for us is to know and believe is that God is
now in Christ Jesus reconciled and propitiated, and, therefore,
able while just and holy and righteous as a Sovereign Judge,
to justify even the ungodly, who by faith in Christ, beaune
one with Him and have His righteousness impuited unto tJhem.
This was the great truth which Christ was anxious to incul-
cate. He, therefore, told the Samaritans, to whom in the dis-
course in John 6th, He spoke, thait He came not to give tihem
temporal food, but that meat which endureth unto everlasting
life. And when they in reply alluded to the Manna which
Moses gave to their fathers, "then Jesus said unto them, my
father giveth you the true bread from heaven, for the bread of
God is He who cometh down from heaven and giveth life unto
the world. I am the bread of life." And He added, "the
bread that I will give is my flesh, which I will give for the life
of the world." And when they asked Him for a more plain
declaration of His moamog, and what itbey were ito do to obtain
this life, Chri^ said, "this is the work of God that ye believe
on Him whom He haih sent." "He that cometh to me shall
never hunger, and he that believeth on me shall never thirst."
And when He had again, in the 54th and folkywing verses,
adopted the figure of meat, flesh and blood to signify this .
atonement and propitiation which He was about to make. He
concludes the whole discourse by saying, "this is that bread
which came from heaven, not as your fathers did eat Manna
and aie dead; He that eateth of this bread ^hall live forever."
The entire discourse was founded on the fact that the Samari-
tans sought Christ, "not because they saw the miracles, but
because they did eat of the loaves and were filled." It was.
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THE lord's suppbil «73
therefore, designed to lead their minds to feel the necessity,
and to understand the nature, of that gracious provision which
God had made for the life and salvation of their souls. And
hence Christ declares that 4here is in His sacrifice and death a
meritorious virtue by which it is made the power of God to the
salvation of every one that believes oa His name. And that
sudh was Christ's meaning He Himself f urdier teaches when in
reply to the wish of His didciples that He should explain His
meaning, He said, "It is the Spirit that quickenetb; the flesh
profiteth nothing; the words that I speak unto you they are
Spirit and they are life."
Such is the interpretation which reason, criticism, and the
consenting voice of the best ancient and modem commentators
give us of this and similar passages. Taken according to the
letter, it killeth and leads to impiety, blasphemy, idolatry and
horrid cannibalism ; but taken spiritually, it giveth life. And
in this view of such passages we find the true nature and design
of the Lord's Supper. On the nature and efficacy of the
Lord's Supper our church takes the ground occupied by Calvin,
and which is midway between that held by Teningkiis on the
one hand, and by Luther on the other. It teaches, with Ten-
ingluis, that the bread and wine are the signs of the body and
blood of Christ which are not locMy present, and, therefore,
renounces both transubstantiation and consubstantiation. It
teaches, further, with Teningluis, that the use of these signs,
being a memorial of the sacrifice once offered on the cross, was
intended to produce a moral effect But it teaches, further,
that to all who remember the death of Christ in a proper man-
ner, Christ is spiritually present, that is, to their minds, and by
the indfweHing presence of His gracious spirit To all, tiiere-
fore, who observe this ordinance with a true and living faith,
Christ is so spiritually present that they may truly and emphati-
cally be said to paitake of His body and blood;, which,
being spiritually present in their power and efficacy, convey
the same nourishment to their souls as bread and wine do to
the natural life.* Such passages, therefore, and the Lord's
Supper not merely imply that benefit which flows from exhor-
tation and instruction, but such a union between Christ and His
people as makes them interested in all His work and. glory;
such a communacatioii of grace and strength as is sufikient to
quicken them in duty and sustain in a course of holiness and
*S€e Hill's Lectures.
4»— Vot IX.
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674 THE lord's supper.
true obedience. Our church thus avoids the opposite errors
of those who, as Archbishop Leighton says, ascrH>e too much
to the sacraments as if they wrought by a natural, inherent
virtue and carried g^ce in them inseparably ; and also of those
who ascribe too little to them, making them only signs and
badges of our profession the errors of excess and of defect
She teaches us, therefore, to reverence this ordinance, to look
upon it with the eye of faith and to expect from it real and
invaluable spiritual blessii^. On the other hand she teaches
us not to regard the Sacrament as containing innate grace, as
containing in whole or in part the causal ground of our justifi-
cation, or as carrying grace inseparably with its observance,
even where faith is wanting in the recipient; or as being in
itself exclusively or primarily the means of grace.
Our church teaches, in short, to use the words of Dr. Thorn-
well, ''that one prime office assigned to the sacraments is to
represent to the eye, as preaching unfolds to the ear, Christ as
the substance of the new covenant. They are signs which
teach by analogy. As water cleanses the body so the blood of
the Redeemer purges the conscience, and the Spirit of the
Redeemer purifies the heart. As bread and wine constitute
important articles of food, and administer strength to our
feeble frame, so the atonement of Christ is the food of the
spiritual man and the source of all his activity and vigour?*
This analogy is what Augustin meant when he said, "If sacra-
ments had not a certain likeness and representation of the
tilings whereof they be sacraments, then indeed they were no
sacraments.^'t The things themselves unquestionably are not
similar. There is no likeness between the water and the Spirit,
between bread and wine and the death of Jesus, but there is a
resemblance in their relations. Water performs a similar
office for the flesh which the blood of Christ performs for the
soul. Bread and wine sustain a similar relation to our natural
growth which faith in Christ bears to our spiritual health. It
is obvious, that regarded simply as signs instituted by the
authority of Christ, the sacraments are happily adapted to con-
firm our faith in the truth and reality of the divine promises.
*The signification and substance is to show us how we are fed with the
body of Christ; that is, that like as material bread feedeth our body, so
the body of Christ, nailed on the cross, embraced and eaten by faith,
feedeth the souL The like representation is also made in the sacrament
of baptism; that as our body is washed clean with water, so our soul is
washed clean with Christ's blood." Jewell, Defence of the Apology.
tQuoted in the above mentioned treatise of Jewell.
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THE lord's supper. 675
They place before us in a different form and under a different
aspect, in a form and aspect adapted to our animal and corpo-
real nature, the same grounds and object of faith which the
word presents to the understanding. They do not render the
promises of the covenant in themselves considered more sure
or credible, but they help us by images addressed to the senses,
in apprehending what might otherwise be too refine for our
gross perceptions.^ They are a double preaching of the same
Gospel; and confirm the word just as an additional witness
establishes a fact. They are in short visible promises which
we cannot contemplate in their true character without an
increased conviction of the truth and faithfulness of God. But
in addition to this, God may be regarded as declaring through
them to worthy recipients that just as certainly as water puri-
fies the body or as bread and wine sustain it, just so certainly
shall their consciences be purged from dead works and their
spiritual strength renewed through the blood of the Redeemer.
The certainty of the material phenomena, which is a matter of
daily experience, is made the pledge of an equal certainty in
the analogous spiritual things. It is in this way I conceive
that the sacraments are seals of the covenant. They not only
represent its blessings, are not only an authorized proclamation
of its promises addressed to the eye, but contain, at the same
time, a solemn assurance that to those who rightly apprehend
the signs, the spiritual good shall be as certain as the natural
consequences by which it is illustrated, that the connection
between faith and salvation is as indissohibte as between wash-
ing and external purity, eating and physical strength."
Such, therefore, is the spiritual view of this ordinance, and
from a comparison, then, of these two interpretations of it, we
are led to perceive the dangerous character of the first, and the
certain fallibility and erroneousness of the churches by whom
it has been adopted. For both rest upon the literal interpre-
tation of the passages in question, whereas that the language is
tHence Calyin very justly observes: "And as we are corporeal, always
creeping on the ground, cleaving to tenestrial and carnal objects and
incapable of understanding or conceiving of any thing of a spiritual nature,
our merciful Lord, in his infinite indulgence, accommodates himself to
our capacity, condescending to lead us to himself even by these earthly
elements, and in the flesh itself to present to us a mirror of spiritual
blessings. *For if we were incorporeal,' as Christ says, *he would have
given us these things pure and incorporeal. Now, because we have souls
enclosed in bodies, he gives us spiritual things under visible emblems;
not because there are such qualities in the nature of the things presented
to us in the sacraments, but because they have been designated by God
to this signification." Institutes Book iv. chap. 14, 8 3.
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676 THE lord's SX7PPEIU
figurative is incontrovertible — since what is declared in one
verse of meat is spoken in another of bread, in another of
Manna, and in another of flesh and blood; and since the words
in every case "are spirit and life," "The flesh" in its literal
sense even if partaken, would, says Christ, "profit nothing;"
and so with the bread, the Manna and the meat These were
all t3rpes of Christ under the ancient economy, signifying both
how he should secure redemption, and how it should prove
beneficial to the soul. And to those who would now imitate
these ignorant Samaritans, and the carnality of the disciples by
understanding them literally (though the real difficulty of the
disciples was how to make any sense out of them literally
understood, while tiiey were yet unable to interpret them figur-
atively and clearly) we would address our Saviour's words:
"Are ye also yet without understanding? Do not ye yet under-
stand that whatsoever entereth at the mouth goeth into the
belly and is cast into the dratight?" It is not that whkh goeth
into the mouth that pr(^teth the soul but that faith which goeth
out of the soul to feed upon the heavenly feasts of fat things ;
and that inward penitence and love, and joy, which are wrought
by the spirit in the believer's heart. And in like manner, in the
words of the institution of the Sacnunent we must see a figure,
since no man can drink a cup, nor has any man ever yet eaten
Christ's body, flesh, bones, sinews, btood, bowels, and all.
neither could the hiunan stomach possibly contain such an
amount of food. Christ's body, too, was alive when the bread
was called His body, and that body in its glorified form now
sitteth on the right hand of God and there remaineth until He
come again to judge the quick and the dead. Christ also had
just finished the passover, in which it was declared of the
roasted lamb, "It is the Lord's passover."* To interpret the
*Th« examples which we are to seek for, as similar and parallel to
the expressions made use of by our Lord in the institution, must be those
wherein some real thing is in put construction and certain effect allowed
to be another thing. Moses was a God to Pharoah not literally, but in
effect (Exod. vii, 1.) The walking tabernacle or moving ark, being a
symbol of the Divine Presence, was considered as God walking among his
people, (Lev. xxvi. 11, 12.) Faith was reckoned to Abraham as righteous-
ness or sinless perfection ; (Gen. xv. 6, iRom. iv. 3, 0, 22.) Not that it
strictly or literally was so, but it was so accepted in (kkd's account John
the Baptist was Elias, (Matt xvii. 12), not literally, but in just construc-
tion. The Apostle tells his new converts "Ye arc our epistle," and the
"epistle of Christ," (2 Cor. iii. 2, 3) ; that is to say, instead of an epistle,
or equivalent thereto ; the same thing is in effect or use. These examples
may suffice to show in the general that Scripture is no stranger to the
symbolical or constructional language, expressing one thing by another
thing, considered as equivalent thereto, amounting to the same as to real
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THE lord's supper. 677
words, "this is my body" literally, is, therefore, to contradict
the facts in 4})e case; to make Oxrist contradict Himself ; to
make one paot of His language a figure and the others not, is
both absurd; to assert what is not, and cannot be believed by
any man, since it required him first to disbdieve in every sense
and faculty he has, and of course, to render himself incapable
of believing; it is to undermine all faith; to lead men to idol-
atry in wor^pping bread as God; to make chdstianBty more
savage than the most savage cannibalism ; and to destroy men's
souls by leading away their minds from Qirist and faith in Him
to the mere imaginary efficacy of "the flesh which profiteth
nothing."
We have, therefore, additional ground for confidence in the
true scriptural character of the Presbyterian church, and for
gratitude to God who has led us to be partakers of his inesti-
mable privileges. Alike distinct from the extreme of supersti-
tious idolatry, and latitudinarian rationalism, she steers the
safe and middle course of "proving all things and holding fast
that which is good," neither inventing mysteries when they do
not exist, nor rejecting them where they are truly found.
Addressing all as wise and reasonable men she invites them to
search the Scriptures and thus see whether her doctrines are
true, that being thus convinced in their minds, they may "give
their own hearts to the Lord," and then unite "themselves" to
His dturrfi aind people "according to the will of God." And,
oh, my impenitent reader, let me once more say if you are thus
invited to participate in doctrines so pure and uncorrupt; in
ordinances so simple and rational; and in an association so
sublime and glorious ; and yet refuse to consecrate your bodies,
soul and spirit unto God which is so manifestly your reasonable
service, how deeply aggravated will be your final condemna-
tion. May God, therefore, give you grace to repent and to
believe His word in this the day of your merciful visitation that
while the door is still open you may enter in, saying as you
take the cup of salvation into your hands and pray, &c.,
On thee alone my hope relies.
Beneath thy cross I fall ;
My Lord, my life, my sacrifice.
My Saviour and my all.
effects or purposes. — ^Waterland, vol. 7, page 151. See also Hutchinson
on the Lord*s Supfer, serm. 2, p. 236. serm. 1, p. 217. Par, Soc, edit.
On account of the analogy of the sign and the thing signified, its declara-
tion and sealing therein, and the certainty of the participation of the thing
signified in its due use, the names and properties of the sign and the thing
signified are in the Sacred Scriptures often interchanged* Spanheim Disp.,
liv. 122.
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SECTION V.
Reply to the Objection That the Observance of the
Lord's Supper is Not Essential to Tjiue Piety Because
It is Only a Positive and Not a Moral Duty, and the
Objections of Unfitness and Want of Strong Faith.
There are many who think they may be pious and devoted to
the Lord and yet live in the neglect of this ordinance, because
it is only an outward ordinance and not in itself necessary or
communicative of spiritual blessings. To this objection we
might reply that the same was true of the brazen serpent and
of the passover, the neglect of either of which incurred death.
The same, also, is true of prayer and of faith, neither of which
have in themselves, any merit or power to conununicate
heavenly blessings, and yet without them we must remain in
spiritual death and perish. Whatever God institutes as a
means through and by which, He will convey spiritual and
heavenly blessings to the soul, and accompanies with a com-
mand to "observe and do" it, and a promise that in so doing
we shall be "blessed with all spiritual blessings in Christ
Jesus," — becomes necessary to salvation, not because in itself
essential, but because it is made spiritual by the appointment of
God who alone can impart the blessing. To all, therefore, to
whom the opportunity of observing the Lord's Supper is given,
it is imperatively binding.
But it may be further shown that where there is any true
and real love in the heart to God and to the Saviour it will
dispose it to be even more solicitous "to observe and do" what
derives all its efficacy from their appointment and command,
then what carries the importance and the advantage of its ful-
filment in itself, and thus commends itself by its intrinsic value,
to the obedience of the heart. On this subject I submit the
following remarks from Dr. Wardlaw : "Now there is here a
department of the Lord's will, that bekmgs more immediately
than any other to our present subject : I mean what relates to
the constitution and ordinances of the christian church. The
obligations of the Lord's will, in this department, are by many
christians more lightly esteemed than almost any other. Tbey
seem as if they felt themselves more at liberty than any where
else, to take their own will, and their own way, and to conform
to what they deem expediency. What I mean is this: — ^that
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THE lord's supper. 679
on the subject just mentioned, as well as on others, there ought
among the true disciples of Jesus, to be conscientiousness: —
that is, they should be as much in earnest in seeking to ascer-
tain their Divine Master's will respecting this as respecting
any thing else. With regard to any point in the range of moral
duty, they would deem it a strange position for them to take up,
that every one might follow for himself the course which in
his eyes appears most expedient. And yet, on the subject
before us, a position of this kind is far from uncommon. Now,
although the distinction between moral and ceremonial is a
quite intelligible and far from unimportant distinction, — the
former involving the principles of immutable rectitude, the
other resting on considerations of special and temporary util-
ity,— ^yet it would be a very false conclusion, that to the observ-
ance of what is ceremonial we are under no properly moral
obligation. We are morally bound to do the will of God.
That will is our rule ; — and whether His injunction be a per-
sonal commission with which no one has to do but ourselves, —
or a ceremonial institute, preseribed to any limited number of
men for a special purpose and a limited time, or an ethical pre-
cept addressed alike to all mankind, — a moral obligation is vio-
lated, if obedience is not rendered. The will of the Supreme
Legislator is disregarded ; — ^there is a moral offense, — ^a sin of
omission. I am afraid that not a few of my f ellow-christians
are far from being sufficiently impressed with this. It is not
a matter of conscience with them. Now in this there is a mis-
take in regard to the manifestation of love to Christ.
There is a mistake regarding the manifestaHon of love to
Christ. I do not deny that there may be a love to Christ
engendered by the glorious discoveries that are given us of
His person, and dhanu:ter, and work, such as absorbs the nrind
entirely, rendering it r^fardless of every thing else, — ^unwillr
ing to come down from these elevated and entrancing views
by which the love is kindled, to any thing so far inferior as
what relates to the external order and observances of the
christian church. I would use terms of great lenity in find-
ing any fault with such a state of heart, — there being unques-
tionably, as already admitted, no con^arison between these
sublime though simple truths, which are at once the basis of
the believer's hope, the spring of his peace and joy, the char-
ter of his spiritual freedom, the impelling motive of his obedi-
ence and the bond of his union with the whole family of God,
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<80 THB low's SUPPSft.
— between these and aught that relates to principles or pre-
scriptions of order and rites of external ceremonial Yet
there is an error. It is not the error of excess ; for there can
be no excess in love to Christ. It is rather an error of defect,
— and of defect arising from inconsideration of what true love
requires, on the part of those by whom it is f e!t and cherished,
towards its object. The love that is professed, however,
deeply sincere, must be under the influence of some false prin-
ciple, when it operates in the way of impairing conscientumS"
ness in regard to the knowledge or tiie performance of any part
whatever of Christ's will What is the test to which He
Himself bring, the love of His people towards Him. It is
brief but ccwnprehensive : "If ye love me, keep my command-
ments," (John xiv. 16.) The question, then, which I would
put to the fellow disciples with whom I now remonstrate, — is
— Has true knre any right to select, amoqg His commandmeots,
which it must observe and which it may n^ect? or wiU true
love ever be disposed to such* selection? Would you think
your child had correct conception of the way in whidi his love
to you should be expressed, if he felt himself at liberty to
pick and choose amongst your orders, doing such as he reck-
oned worth the doing, and leaving others undone, — ^sayii^ to
himself — ^These are but Kttle matters, and therefore it is of no
great moment whether they are done or not? If a parent you
would hardly, I ween, be satisfied with your child's taking the
liberty of so reasoning and so acting; nor if he did take it,
would you think his heart quite in the right place, you would
hardly be pleased were any one to offer and urge in his behalf
the plea — that he loved you so well, and was so taken up
about your more important instructions and commands, that
these minor matters escaped his notice, — or were not consid*-
ered by him (dwindling as they did into insignificance besides
the others) as really worth his minding. You might try, per-
haps, with the partiality of a parent, to make the most of such
a plea ; — ^but it would not carry conviction with it. True love
will neglect no known commands of its object. The greater,
of course, it will be most eager to do, and the most careful
in doing; but it will not "leave the smaller undone." Nay, in
a certain sense» attention to the smaller is a stronger and a
surer test of affection than the most zealous execution of the
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THE lord's SUPPBK. 681
greater. In the greater there is an intrinsic importance, which,
discovered by the mind, forms of itself an urgent motive to
their performance. But the smaller, where this description of
motive is absent, owe their f ulfihnent the more simply and
extelusively to the impulse of love ; and, when they have noth-
ing whatever in them of a moral character, nothing in their
own nature directly implicating the conscience, — still more
perfect, perhaps, and unexceptionable is the indication of the
uncompotmded working of the one principle. In such cases,
there is indeed conscience; but it is not conscience pronounc-
ing. The act in itself to be obligatory, — but conscience
approving the exercise of filial love ; — and that love delighting
to do whatever conscience does not actually interdict as wrong.
The one element of affection — the simple spirit of obedience —
is, then, evidently, most pure and unmingled in its operation.
These principles are directly applicable to the obedience of
God's children to their heavenly Father, and of the followers
of Christ to their divine Lord. The performance of duties
such as are enjoined in the first and second tables of the moral
law, — of duties to God, and duties to men, — duties morally
binding, according to those eternal princ^les of rectitude
which, existing in the Divine character, determine the Divine
will, — ^is, without doubt, a manifestation of that love to God
which is the primary and pervading principle of His law, — and
which, in the bosoms of all believers of the gospel, must ever
be in association with the love of Qirist, whose character and
whose will are the same with the Father's; and in order to the
performance of the duties being such as can be accepted by the
Supreme Judge, it must be the fruit and expression* of this
love. But still, in regard to all such duties, there is something
in themselves that is owned and felt by the conscience as
morally obligatory. When on the contrary, Divine injunc-
tions are entirely of a ceremonial character, — being in their
own nature indifferent, the conscience having, in this respect,
no sense of right or wrong in regard to them, feeling ndther
obligation to do them, nor compunction at the thought of not
doing them, — ^then the authority of God stands the more mani-
festly alone ; and nothing whatever, save the consideration of
that authority can enter into the motive to their observance : —
and such observance becomes thus the fairer and more une-
quivocal test of love, and of the spirit of subjection. It is on
this principle, amongst others, that we vindicate the Divine
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6S2 THE lord's supper.
propriety of the originally prescribed test of man's obedience
to his Creator. It was a test, simply and exclusively, of sub-
jection to God's will; there being nothing else, so far as we
can perceive, in the prohibition of the interdicted fruit, than
the intimation of that will. The test was thus precisely what
it ought to have been ; — and they who turn it into ridicule —
than which nothing is more easy — really "understand neither
what they say, nor whereof they affirm." If, then, it be at all
a correct principle, that the less in intrinsic magnitude, and the
less in imperative obligation, the prescribed actions are, con-
sidered in themselves, the clearer and the stronger is the proof
of love in the conscientious doing of them, — ^those christians
had need to set about the duty of self-examination, as to the
indifference with which they treat all questions relative to the
outward order of the Church of Christ. Christian con^
scientiousness should extend to every indication of the Mas-
ter's will, whatever its nature, whatever the degree of its impor-
tance, and whatever the mode of its conveyance. And if love
is to be measured by conscientiousness, the more minute the
inquiry, and the more anxiously punctilious the obedience, the
greater are both the conscientiousness and the love.
And, therefore, if any reader of this work thinks himself
or herself religious, or flatters themselves, that they have sin-
cere love to the Lord Jesus Christ and yet are unwilling to
come out from the world and be separate and take up their
cross and follow Christ by obedience to His instituted ordi-
nance and an open confession of Him before men — they may
be sure "their religion is vain," and their love "dead."
There are two other special objections to which I will advert
before closing this part of the work as they are oftwi urged by
those who are often really prepared to come to the Lord's
Table.
One is, "I am not yet fit and prepared. I feel that I am a
sinner and I am willdng to have Christ as a Saviour and am
fully determined to be a christian. But I must subdue my
temper and make myself more worthy before I become a com-
municant."
Now, to this I reply, 1 : It is the spirit of self-righteousness.
Christ invites you to His table just on the same terms that He
invites you to Himself. That is as a needy, sinful,
UNWORTHY SINNER, FULL OF UNBELIEF AND HARDNESS OF
HEART, AND UTTERLY WITHOUT HELP OR STRENGTH IN YOUR-
SELF. If, therefore, as such, you are willing to take Christ
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THE lord's supper. 683
as your Saviour and rely on His merits, His grace, His help,
His righteousness, and His prcmiises, then you are His and He
is yours; and then He opens to you the door of His ordinance
and says, "do this in remembrance that you are such a sinner
and that I am, and ever will be, such a Saviour." To say,
therefore, that you will wait till you are better, is to tell Christ
you do not wish to come then to His table and profess that you
are altogether needy and helpless, and unworthy, that you
wish to bring some worthiness of your own. 2. But, secondly,
this plea is dishonouring to Christ, while it would appear to
regard His will. Christ says to you, "do this, as a guilty,
ne^y, hell-deserving sinner, in remembrance of the glorious
fact that in me you have pardon, peace, and righteousness and
compl-ete redemption. Do it for my sake, for the sake of the
world, and for your own sake." Now, were a parent to say
to his children, "do this for my sake and for your own good,"
and one son postponed the doing of it in order that he might be
able to do what was required perfectly, and as both he and his
father would most perfectly approve, while another son set
about doing it at once, as well as he could, and with a sincere
desire to please his parent, which of these two dishonors and
which really obeys and gratifies his father? Of course, you
will reply the son who did willingly and at once what be was
required, obeyed and honoured his parent, while the other
exhibited more of pride and self-will. And how much more
wouM this be the case if, as in this ordinance of the Lord's
Supper, the parent prwnised to aid and assist his children in
endeavoring to do his will and did not require it to be done
perfectly, but heartily and sincerely and gratefully. How
much, therefore, does your conduct dishonor your Saviour,
slight his promises, and manifest the pride and selfishness of
your own heart.
3. But thirdly, your plan is suicidal and impracticable. You
never can do this duty perfectly. You never can make your-
self fit and worthy. You never can by your own efforts,
overcome what is evil in your heart. And the longer you
wait the more will you realize the impossibility of doing so,
and the more will you be filled with self-distrust, doubts, and
misgivings. There is no other Physician than Christ, no other
balm than His grace, and no other way to obtain this grace
than by doing His will, obeying His conmiands, observing His
ordinances and relying on His promises. "I am come," said
a young applicant at a late meeting of our Session, "to the
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684 THE lord's supper.
determination to rely aitc^tber upon Christ, for I find that all
my own purposes and resolutions and efforts are vain. I,
therefore, cast mysdf on Him." It is for you and weak,
infirm and. frail believers this feast is provided, and it is in
coming to it you will find that grace and mercy which your
necessities require. Come, then, not as the Pharisee, trusting
to your fitness, but ccwne as the Publican, sensible of your need
and locking for mercy through the Redeemer. Then wiH you
go away justified and accepted, and never otherwise.
But you say, "I have not faith enough yet. I would like to
have a little stronger faith before I go." This, however, is
only another form of the previous objection, and involves aU
the guik, unbelief and sdf-righteousness it does. Suppose
your child was recovering from a dangerous illness, but was as
yet very feeble and weak. By the advice of the physician- you
prepare a nourishment which will, in connection with other
food, give him new energy and health. But your child dieclines
the nourishment, saying, "I am yet too weak and feeble to
take such a strong and nourishing diet. I will wait till I have
gained more strength and then I will use it." How foolishly
would such a chiH act, and how certainly would he prevent his
own restoration to health and strength! But just so foolish
and suicidal is the course you are pursuing. For, it is for the
weak in faith, "the babes in Christ," the feeble and immature,
this ordinance, and a profession of religion and the enjoyment
of all the privileges of the church were provided. It is to
give more faith, and g^ce, and strength to such; these are
enforced upon them as their duty and their privilege. By
coming to the Lord's table in a htmible and dependent spirit
the Lord will increase your faith, revive your spirit, and add
to your present store! Whereas, by sta)ring away, God will
leave you to your weakness and barrenness, and take away
from 3rou even that which you now have. Obey, then, the
Saviour's command, relying on the Saviour's promised grace
and mercy. Come to this table that you may there "buy wine
and milk without money and without price," and Christ will
abumdantly supply all your need out of the riches of His free
and inexhaustible grace.
Only hear your Saviour say,
"Strength shall be equal to your day;"
Then may you joy in deep distress,
Leaning on all sidficient grace.
And glory in infirmity,
That Christ's own power may rest on thee.
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THE lord's supper. 685
WBile you are weak then are you strong,
Grace is yonr shield and Christ your song.
You can do all things and can bear
All suffering if your Lord is there.
Sweet pleasures mingle with the pain,
While His own hand your head sustains.
Come, then, in grateful obedience and in heartfelt reKance
upon Christ, and let your language and your spirit be :
If human kindness meets return.
And owns the grateful tie;
If tender thoughts within us bum,
To feel a fnend is nigh :
O shall not warmer accents tell
The gratitude we owe
To Him who died, our fears to quell.
Our more than orphan's wo !
While yet His anguish'd soul surveyed
Those pangs he would not flee;
What love His latest words dispay'd,
"Meet and remember me!"
Remember Theef thy death, thy shame.
Our sinful hearts to share!
O memory, leave no other name
But His recorded there.
According to th^ gracious word,
In medc humility.
This will I do, my dying Lord,
I will rememb^ Thee.
Thy body, broken for my sake.
My bread from heaven shall be ;
Thv testamental cup I take.
And thus remember Thee.
Gethsemane can I forget?
Or there thy conflict see,
Thine agony and bloody sweat.
And not remember Thee?
When to the cross I turn mine eyes,
And rest on Calvary,
O Lamb of God, my sacrifice!
I must remember Thee : —
Remember Thee, and all thy pains
And all thy love to me ;
Yea, while a breath, a pulse remains.
Will I remember Thee.
And when these failing lios grow dumb.
And mind and memory flee.
When Thou shalt in thy kingdom come,
Jesus, remember me.
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SECTION VI.
Exercises on the Lord's Supper to be Used by Parents in
THE Family; by Sabbath School Teachers and Pas-
tor's IN Adult Bible Classes; and by Communicants
Themselves.*
SECT. I. scripture NAMES GIVEN TO THE LORdIs SUPPER.
1. The Lord's Supper. I Cor. xi. 20.
Because an ordinance of —
Divine appointment. 1 Cor. vi. 23 ; Luke xxii. 19.
Special spiritual nourishment. Mat. xxvi. 26, 27; Luke
xiv. 16; John vi. 63-63 ; xii. 2.
Superseding the sacrificial feasts under the law. Psalm
cxli. 2 ; Dan. ix. 21 ; Exod. xii. 6, 24 ; Mat xxvi. 26.
Prefiguring and anticipating the rest and enjoyment of
heaven. Exod. xii. 11 ; Mat. viii. 11 ; xxvL 29 ; Luke
xii. 18-22 ; Rev. xix. 9.
2. The Table of the Lord. 1 Cor. x. 21.
Because believers, in the ordinance —
Approach with deep reverence. Psalm Ixxxix. 7; Lev.
X. 3 ; Heb. xii. 28.
Enjoy the reviving presence of their Lord. Song i. 12 ;
John XX. 20 ; 2 Cor. iii. 18.
Are privileged to speak to Him. John xiii. 26 ; xiv. 22 ;
Esth. V. 6; vii. 2.
And to partake of a repast of His own providing. Psalm
xxiii. 5 ; Rom. viii. 32.
3. The Communion. 1 Cor. x. 16.
Because in the ordinance, believers in Jesus participate in
the benefits of —
His blood. 1 Cor. x. 16 ; Mat. xxvi. 26-28 ; Mark
xiv. 24.
And righteousness. 1 Cor. x. 16 ; xi. 24 ; Mat. xxvi.
26 ; Luke xxii. 19.
And sweetly sympathize with each other respectii^
Jesus and His g^ce. 1 Cor. x. 17 ; xii. 13.
*In the case of the former the young persons will be required to be
prepared on the proof texts and to be familiar with them, and perhaps
communicants themselves can in no way derive more instruction and
improvement than by prayerfully and attentively turning to and perusing
all the passages referred to.
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THE lord's supper. 68T
4. The Feast. 1 Cor. v. 8.
Because the provision is abundant. Isa. xxv. 6 ; John
vi. 55.
Because a repast on a sacrifice. 1 Cor. v. 7, 8.
Because a feast of self-dedication. 1 Cor. v. 7, 8; 1
Kings viii. 65 ; Ezra vi. 16.
Because a feast of covenant engagement. 1 Cor. v. 7, 8 ;
Gen. xxvi. 30, 31 ; xxxi. 46.
5. The Eucharist, or Thanksgiving.
1st, Because Jesus at the instituticwi of the ordinance gave
thanks. 1 Cor. xi. 24, 25; Mat. xxvi. 26, 27; Mark
xiv. 22, 23 ; Luke xxii. 19.
For the glory that was about to accrue to God. John
xiii. 31 ; xxi. 19.
For the salvation of sinners now secured-. Isa. liii.
10; Luke ii. 14; Heb. ii. 10.
For the glory of wMch His hiunmn nature was about
to become the partaker. John xii. 23, 24 ; xvii. 5,
22 ; Heb. xii. 2.
2d, Because believers should engage in the service with a
thankful spirit. 1 Cor. x. 16; Mat. xxvi. 30; Mark
xiv. 26 ; Psahn ciii. 1-5.
SECT. II. VIEWS OF DIVINE TRUTH EXHIBITED BY THE LORD'S
SUPPER.
L Of God
There is the love of God in providing a Redeemer. John
iii. 16 ; 1 John iv. 9 ; Ronu viii. 32.
There is the justice of God in requiring the sacrifice of
Jesus. Mat. xxvi. 28 ; Heb. ix. 22 ; Rom. iii. 25, 26.
There is the mercy or grace of God in now freely and
abundantly remitting sin, and otherwise blessing hell-
deserving sinners. Mat. xxvi. 28 ; Rom. v. 21 ; 1 Cor.
X. 16.
II. Of Jesus.
1st, He is God, in that —
He instituted the ordinance. 1 Cor. xi. 23, 26, 26.
He is commemorated in the ordinance. Luke xxii. 19.
He is repeatedly called Lord in connection with the ordi-
nance. 1 Cor. X. 21 ; xi. 23, 26, 27 ; Psalm ex. 1— Mat.
xxii. 43-45.
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C88 THE LCmD^S SUPPBK.
2d, He is also man, in that —
He had a true body. Mat. xxvi. 26.
And a reasonable soul. Mat. xxvi. 28, 38 ; Isa. liiL 12.
3d, When on earth Jesus was the substitute of sinners. Mat.
xxvi. 28; Mark xiv. 24; Luke xxii. 19, 20.
.4th, Jesus was a voluntary substance. 1 Cor. xi. 24; Luke
xxii. 19; John x. 17, 18; Heb. ii. 14; x. 5-9.
6th, While acting as the substitute of sinners, Jesus fulfilled
the law which man had broken, and exhausted the curse
which man had incurred. Mat. xxvi. 26, 28 ; 1 Cor. xi.
24, 25; Psalm xl. 6-8; Heb. x. 5; Lev. xvii. 11, 14;
PWl. ii. 8.
6th, There is exhibited the love of Jesus in thus becoming
the voluntary substitute of sinners, and for them becom-
ing "obedient unto death." 1 Cor. xi. 24; Luke xxii.
20 ; 1 John iii. 16 ; Rom. v. 7, 8.
in. Views of the Holy Spirit, implied in the e3q)erience of a
lively believer in observing the ordinance of the Holy
Supper.
His gracious operation is manifest —
In bringing the views of Christ suggested by the ordinance
to remembrance. Luke xxii. 19 ; 1 Cor. xi. 24 ; John xiv.
26 ; xvi. 14 ; xv. 26.
In vividly discovering the glory of God in the person and
work of Jesus. John xiii. 31; xiv. 13; 1 Pet. iv. 11; 2
Cor. iii. 18; iv. 4-6.
In tuiifoldiing the suitableness of Jesus and His work to the
believer's spiritual necessities. John xvi. 7-11; 1
Cor. i. 30.
In drawing forth the affections of the believing communi-
cant to Jesus, in whose person and work, S3mib(rfically
represented in the Holy Supper, there shine out such glory
and grace. 1 Peter i. 8 ; Rom. viii. 35-39 ; Luke xxiv. 32,
35;Phil. iii. 7-10.
IV. Views of man involved in the Holy Supper.
1st, That he is a sinner. Mat. xxvi. 28; Mark xiv. 24; 1
Cor. xi. 24; Rom. iii. 10.
2d, That, in consequence of sin, he ought in justice, to suffer
the wrath and curse of God. Mat. xxvi. 28 ; Mark xiv.
24; Luke xxii. 20; Gal. iii. 13; Rom. vi. 23.
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THE lord's SUPFEl. M9
3d; That pardon and acceptance can ibe obtained only through
Christ. Mat. xxvi. 28 ; Luke xxii. 19^ 20 ; 2 Cor. v. 21 ;
Rom. V. 9 ; Eph. i. 6.
4th, The deep depravity of man appears — in that he is apt
to forget his greatest benefactor. Luke xxii. 19; 1
Cor. xi. 24, 25; Deut. iv. 9, 23; Psohn 1. 22; lix. 11;
Ixxviii. 10, 11 ; ciii. 2 ; cvi. 13, 21.
6th, That notwithstanding the profession any man may be led
to make, and the grace of which he may be the partaker,
if unrestrained — if forsaken of Grod, he will deny, for-
sake, or betray tbe cause of Him whose death in the
Supper he commemorates. Mat. xxvi. 21-26, 46, 69-
76; Mark xiv. 18-21, 60, 66-72.
The Holy Spirit alone can impress these humbling views of
Divine truth regarding man upon the heart. Joho xvi.
8; vi. 63.
When a believing communicant is so impressed, he will
manifest —
Deep humility of spirit. Luke xv. 18-21 ; xviii. 13.
Constant watchfulness. Mat. xxvi. 41 ; 1 Cor. xvi. 13 ; 1
Peter v. 8.
Unceasing prayer. Eph. vi. 18 ; 1 Peter iv. 7 ; 1 Thes. v.
17 ; Psalm xvii. 6.
Cordial cleaving to Christ. Rom. x. 4; Gal. iii. 24; Phil,
in. 7.
SECT. III. NATURE OR DESIGN OF THE LORD^S SUPPER.
1. The ordinance seems designed to exhibit Divine truth by
symbols. 1 Cor. xi. 24, 26 ; x. 4 — Exod. xvii. 6.
2. In particular to set forth, in a lively manner, the suffer-
ings of the Lord Jesus —
In His body. Mait. xxvi. 26.
In His soul. Luke xxii. 19, 20 ; Isa. Hii. 12.
In their intensity. Mat. xxvi. 26-28, 37, 38.
In their design. Mat. xxvi. 28.
In their termination. Luke xxii. 20 ; Isa. liii. 12.
3. The ordinance seems designated to illustrate —
The nature of fahh in the Lord Jesus. Ma!tt. xxvi. 26,
27— John i. 12.
The life of faith in the Lord Jesus. Luke xxii. 19; 1
Cor. xL 26 ; Exod. xvi 3&— John vi. 61 ; Col. ii. 6.
44— VoL IX.
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690 THE lord's suppbr.
The strengthening of the life of faith, 1 Cor. xi. 24;
John vi. 66.
The enlivening of the life of faith. 1 Cor. xi. 26 ; John
VI. 86.
4. The ordinance seems designed to set forth —
The vital union of believers to Jesus. 1 Cor. x. 17;
Eph. V. 30.
Their union also among themselves. 1 Cor. x. 17 ; Rom.
xii. 4, 6.
And consequently their sq>aration from the world. 1
Cor. x. 21 ; xi. 20-33 ; Acts xx. 7.
6. The ordinance exhibits, in a lively manner —
The glorious medium through which all blessings are con-
veyed. 1 Cor. X. 16 ; John xiv. 6 ; Psalm Ixviii. 18.
SECT. IV. PREPARATION FOR PARTAKING THE LORD'S SUPPER.
Self-examination in connection with the Lord's Supper spe-
cially required. 1 Cor. xi. 28. As to^
Knowledge to discern the Lord's body. 1 Cor. xi. 26-29.
FaiUh to feed upon Him. 1 Cor. xi. 24, 25.
Repentance. Isa. vi. 5 ; Job xlii. 6.
Love. 1 John iv. 18, 19.
New obedience. Rom. vi. 4.
I. Knowledge is saving when the possessor of it is —
Deeply sensible of great ignorance. 1 Cor. viii. 2.
When he ardently seeks deeper acquaintance with Divine
things. Phil. iii. 10 ; Eph. i. 18.
When the little he may already know of truth is practical.
1 John ii. 4.
IL Faith is of the operation of the Holy Spirit when it —
Fastens upon Christ. Phil. iii. 7-9.
Prompts the soul unfeignedly to love Jesus as revealed.
Mat. i. 21 ; Titus ii. 13, 14.
Cordially to receive Him in all His offices. 1 Cor. i. 30.
Cheerfully to submit ito His will. Joihn» xiv. 15 ; 1 Jolm
ii. 3.
Moreover, faith is of the operation of the Spirit when- it —
Purifies the heart. Acts xv. 9.
Wortcs by love to God — ^His onfinanc^i — His pec^le —
His hw. Gal. v. 6 ; Ronii. xiv. 7, 8.
And enables the sotd in some good measure to overcome
the world. Mat. xiii. 46, 46 ; GaL i. 4 ; 1 John v. 4.
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THE lokd's supper. 691
III. Repentance consists in a change of view ia tiie stnoer's
mind r^[arding —
God and His law. Psalm 1. 21 ; Rom. vii. 12-16.
Himself and his neighbour. Rev. iii. 17.
AH created good. Psalm iv. 6 — xxx. 5.
If of the operation of the Holy Spirit, this repentance or
change of view will be accompanied in the sinner's mind
by-
A de^ sense of personal guilt and unworthiness. Isa.
vi. 6 ; 1 Cor. xv. 9.
Despair of salvation in himself. Rom. vii. 9; Luke
xviii. 13.
Living upon Christ for everything. GaL ii. 20.
IV. Love is a stranger to the heart of fallen man. Rom. viii.
7 ; Titus iii. 3.
And can only be excited in a sinner's heart by —
A discovery of the beauty or glory of the Lord in Ae
face of Jesus. Hos. xi. 4 ; 1 John iv. 19 ; Titus iii. 4.
Love thus inspired will be manifest by —
Copying out in the life and conversation the character
of God and of His Son Jesus. Eph. x. 1, 2, 25 ; 1
Peter ii. 19-25 ; 1 John i. 7.
Loving aH who bear His image. 1 John v. 1 ; 1 Thes.
iii. 12.
Ddighting in His commaiulments. Rom. vii. 22; Psahn
i. 2 ; John xiv. 15.
V. New obedience, so-called because —
Flowing from a renewed heart. Rom. vii. 6; 2 Cor. v.
17;Eph.iv.22, 23;v. 1.
Influenced by new motives. GaL v. 13; 2 Cor. v. 14;
PhU. 9.
Directed to a new end. 1 Cor. vi. 20 ; 1 Peter ii. 9.
As great guilt is incurred by unworthily partaking of the
Lord's Supper, 1 Cor. xi. 27 — ^Hob. vi. 6, the ioregoing points
of Divine truth should be carefully and prayerfully studied, in
connection with the texts of Scripture referred to.
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SSCT. V. SPUUTUAL EXBICISK OF A BBLIEVEl AT THE LOID^S
TABLE.
I. Meditation.
11. Self-dedicatioii.
III. Prayer.
I. Meditations. — On Christ. 1 Cor. xi. 26; John xiv. 21;
Luke xxii. 19.
His original dignity. John xvii. 6 ; 1 Cor. viii. 9 ; Heb.
i. 3, 10.
His amazing condescension in becomii^ man. 2 Cor.
viii. 9; Phil. ii. 7.
His work in the human nature. John xvii. 4 ; Isa. liii.
10; xlii. 21.
The acoeptance of His work by the Father. Acts iL 24 ;
iii. 26 ; Rom. x. 9 ; Phil. ii. 9.
His exaltation in heaven. Acts i. 9 ; Rom. vii. 34 ; Phil.
ii. 9.
His work at the right hand of God. John xiv. 3, 16 ;
Rom. viii. 34.
His coming again. 1 Cor. xi. 26.
Either in renewed refreshing manifes^tions to the
soul. John xvi. 17.
Or, to the emancipated ^rit at death. John xiv. 3 ;
xvii. 24.
Or, His comii^ agam may refer, and certainiy ulti-
mately, points to His comeng to judgment; when His
people shall be acknowledged by Him as His people,
and in soul and body, nrade for ever happy in the
vision of His glory. 1 John iii. 2; Col. iii. 4; 1
Peter v. 4.
n. Meditation on the new covenant. Mat. xxvi. 28; Mark
xiv. 24 ; Luke xxii. 20 ; 1 Cor. xi. 25.
Its origin in the love of the Father. Psalm Ixxxix. 3 ;
John iii. 16; 1 John iv. 9.
Its ratification by the finished work of the Son. Heb.
ix. 16, 17.
The precious spiritual blessings of the covenant, such
as —
Pardon. Col. i. 14; Eph. i. 7.
Acceptance. John xiii. 8-10; Eph* L 6.
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THB LMD'S SUPFBft. If S
Discipline. John xv. 2, 80; xri. 33.
Final glory. Jdha xiv. 3 ; xvii. 24.
Unjioii to Jesus, and cocnmunaon wMi Him, in these
blessings of the new covenant 1 Cor. x. 16 ; John
XV. 1-8; xiv. 19.
III. Meditation — on sin. Mat. xxvi. 28; 1 Cor. xi. 25—1
John i. 7.
Its infinite evil. Rom. viii. 13 ; Hcb. x. 4 ; ix. 28.
Its fearful desert. Isa. liii. 10.
The impossibility of escape from its penalty, in the case
of aU vibo beKeve not on Jesus. Luke xxiii. 31;
Heb. ii. 3.
II. Self-dedication — ^at the Lord's Table, is a cheerful volun-
tary surrender, on the part of the believing conmiunicant,
to the service and glory of God. Isa. xliv. 6; Jer. 1. 6;
Rom. xii. 1 ; 2 Cor. viii. 6.
This exercise of the soul is the language of —
Conscious weakness. Psalm Ivii. 1, 2 ; Isa. xxxviii. 14 ;
xl 29.
Lively confidence in the Divine promises. 2 Cor. xii.
9; i. 20; Lam. iii. 24; Psalm Ixxiii. 24.
Felt obligaticm to redeeming mercy. 1 Cor. vi. 20; 1
Peter i. 17, 18.
Ardent and enlightened love. Psalm Ixxiii. 23-26 ; cxvi.
1, &c. ; Song i. 3 ; V. 10 ; viii. 6 ; 1 John iv. 19.
III. Prayer— at the Lord's Table. John xiv. 5, 8, 13.
Prompted by —
A fear of betraying the cause of Christ, whose love is
now conunemorated. Psalm xvii. 5-9; Luke xxii.
21, 28.
By enlarged, enlightened discoveries of the work of
Christ, symbolically represented. John iv. 10 ; xvi. 24.
By a supreme desire to show forth the Divine glory.
Jcrfm XV. 8.
Prayer thus prompted, in the soul of the believing com-
municant, will be poured forth for —
More light and love to himself. John xiv. 6, 8.
Direction and protection in the future journey of
Kfe. Psalm xxxi. 3.
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694 THE lord's suppbr.
Salvation to those near and dear to him. Song
viii. 8.
For the advancement of the Divine glory in the
world. Psalm cxxii. 6.
SECT. VI. THE PROFESSION IMPLIED IN A COMMUNICANT.
Whoever approaches the Lord's Table, in effect professes —
H« has spiritual life. John xi. 26 ; xiv. 6 ; Psahn bdx. 32 ;
Rom. viii. 6; Col. iii. 4.
Hunger and thirst after the nourishment of the spiritual
life within. Deut. viii. 3— John vi. 36 ; iv. 14 ; vii. 37-39 ;
Mat. V. 6 ; Psalm xlii. 2 ; Ixv. 1 ; cxKii. 6 ; cxlvi. 7 ; Isa.
xliv. 3.
An open confession of sin. 1 Cor. xi. 26.
An apprehension of the person and work of the Lord
Jesus. 1 Cor. xi. 24, 29.
Entire and exclusive dependence for pardon, acceptance,
and eternal life, on the Lord Jesus as revealed 1 Cor.
xi. 26.
Sense of obligation to the Lord Jesus. 1 Cor. xi. 24 —
John xiv. 13, 21.
An honest resolution henceforth to seek the glory of
Christ. 1 Cor. xi. 26; Gal. vi. 14.
A sincere desire to separate from the world. 1 Cor. x. 21 ;
Eph. ii. 18, 19.
A determination to prefer the people of Christ to all other
society. Acts iv. 23; Psalm cxix. 63.
SECT. VII. COMMUNION, AND ITS BLESSED EFFECTS.
Communion is — sympathy with others r^farding certain
objects presented to the mind. 2 Cor. v. 14.
Communion with God in the Lord's Supper, on the part of
a believing communicant, implies some measure of the same
view as God entertains concerning —
Sin, as exceeding sinful. Jer. xliv. 4; xvii. 9 — ^Rom. vii.
13, 16.
Jesus, as supremely excellent. Mat. iii. 17; xvii. 5; Isa.
xlii. 1, 21—1 Peter i. 8; ii. 7; Phil. iii. 7, 8.
The new covenant, as well ordered in all things. Isa. Iv.
3; Ivi. 4; Jer. xxxii. 40 — 2 Sam. xxiii. 5.
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THE lord's supper. 696
Communion with Jesus in the Holy Supper, on the part of
the livdy believer, denotes —
Vital union with Hinx John xv. 5 ; xiv, 20 ; xvii. 23 ; Q)l.
iii. 4; 1 Cor. vi. 17.
Receiving now of His grace. John i. 16 ; xiv. 19 ; Psalm
Ixviii. 18.
Anticipatisig glory with Him. John xvii. 24 ; 1 Cor. xi. 26 ;
1 John iii. 2, 3.
Communion with the Holy Ghost in the Lord's Supper
imports —
Deep hatred of sin. John xvi. 9 ; Psalm cxix. 113.
High admiration of Christ. John xvi. 13, 14 ; Song i. 3 ;
V. 5-16.
Oherisibing His happy, hallowed operations. Epb. iv.
30-32;lThes. V. 19.
Ccmmiunion thus enjoyed will be manifested by —
Deep abasement of spirit. Exod. xxxiv. 8 ; Job xlii. 5, 6 ;
Isa. vi. 5; 2 Cor. xii. 7; Eph. iii. 8; Rev. i. 17.
Deadness to the world. Gal. vi. 14.
Tenderness of conscience. Gen-, xxxix. 9 ; Mai. iii. 18.
A spirit of prayer. Exod. xxxiv. 9 ; 2 Cor. xii. 8.
Brotherly affection. 1 John v. 1 ; Gal. v. 6, 13, 22.
Conformity to the image of Christ. 2 Cor. iii. 18 ; 1 John
iii. 3; Phil. ii. 6; 1 Peter ii. 21-23.
Joy and confidence in God. Rom. v. 1, 11; viii. 15, 38,
39 ; 1 John iii. 21.
Devotedness to His service and' glory. Iso. vi. 8, 9 ; Zech.
X. 12; Gal. i. 16, 24.
SECT. VIII. WALK AND CONVERSATION OF A BELIEVING COMMU-
NICANT.
The spiritual exercise of a believii^ conmmnicant at the
Lord's Table summarily consists in —
Receiving the Lord Jesus. Mat. xxvi. 26, 27 — ^John i. 12.
Feeding on Him. John vi. 56.
The reality of this spiritual exercise is manifested by daily —
Walking in Him. Col. ii. 6.
This exercise of walking in Christ implies an habitual look-
ing to Him for —
Righteousness. Isa. xiv. 24 ; Jer. xxiii. 6 ; xxxiii. 16.
Strength. Isa. xiv. 24; Eph. vi. 10; Psalm Ixxxix. 17;
Ixxi. 16.
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CM THE LOBO'S SUPPSft.
Wisdom. 1 Cor. i. 30 ; CoL ii. 3.
Sanctification. 1 Cor. i. 30; John xvii. 19, 26.
All things. CoL iii. 11; L 19; 2 Peter i. 3; Isa. xlv. 25;
Prov. iii. 6.
After a seasoo of coaununion, the believer may prepare for —
Temptation. Luke xxii. 31.
The persecution of the world. Luke xxii. 47; 2 Tim.
iii. 12.
Amidst his difficulties and dangers, it becometh the believing
disciple to cherish —
Humility. Mat xxvi. 33, 36.
Watchf uhiess. Mat xxvi. 41 ; 1 Cor. xvL 13.
Prayer. Mat. xxvi. 41 ; Psalm v. 3 ; cxli. 3.
Concern to advance the Divine glory in all the duties and
in all the relations of life. Prov. iii. 6 ; Exod. xxxiii.
16 ; Tit iL 10 ; Mat. v. 16 ; 1 Peter ii. 12 ; C6L iii. 8, fc.
SECT. IX. GENERAL OBSERVATIONS ON THE LORD's SUPPER.
The Lord's Supper is the memorial of Christ's death. Mat.
xxvi. 28, 29.
It is a solemn memorial —
As it is the dying request of Jesus. Mat. xxvi. 28. 29 ;
Mark xiv. 24, 25.
As it is designed to bring souls into close fellowship
with God. Mat. xxvi. 28, 29 ; 1 Cor. x. 16.
It is a perpetual memorial. 1 Cor. xi. 24-26 ; Acts ii. 42 ;
XX. 7.
It is a public memorial. 1 Cor. xi. 24-26; Mat. xxvi.
2^, 27.
It is a ntemorial to be frequently observed. 1 Cor. xi. 25,
26 ; Acts ii. 46.
The time and place of its observance immaterial. 1 Cor.
xi. 20, 33 ; Luke xxii. 12 ; Acts xx. 7.
The blessing of Grod alone can make the ordinance of the
Supper the medium of conveying spiritual blessings to
those who in faith observe it. Isa. xxv. 6; 1 Cor. xi.
24; Mat xviii. 20; Ezek. xxxiv. 26; Psalm cxxxiii. 3.
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SECTION VII.
Prayers Before and After the Communion.
before self-examination, preparation to partake of the
lord^s supper.
Holy, holy, holy Lord God Almighty, who are of purer eyes
than to behold iniquity, who searchest the heart, and triest the
innermost thoughts, I beseech thee now to assist me in loddng
into my own heart, and my own life. FeeHng and acknowl-
edging that my heart is deceitful above aH things, and desper-
ately wicked, I beseech thee to shew me to myself. Enable me
to try myself by the standard of thy holy word, and discover
the true state of my soul : give me repentance for all my past
sins ; lively faith in Jesus Christ, the only Saviour from sin ;
deep humiUty before thee, and such tanpers and dispositions
as are n>eet for those who assemble rotmd the table of our
gracious Redeemer. These things I ask for His name's sake.
Amen.
CONFESSION OF SIN AFTER SELF-EXAMINATION.
0 Lord, God Almighty, the judge of all the earth, keeping
covenant and mercy to than tiiat love Him, and to them tint
keep His commandments, iiave mercy upon me, a numerable
sinner, coming back to thee in the name of Jesus Christ. My
conscience accuses me of many transgressions, and much dis^
obedience. If in any thing I have not greatly sinned, or have
in a measure fulfilled thy will, this is thy work, and to tiiee
alone be praise. But O how unfaithful have I been to my
engagements, and how often have I transgressed thy law, and
been disobedient to thy holy wiUI
1 desire especially to confess and bewail those sins for which
my own heart more particularly condemns me. [Here
enumerate those sins, and omitted duties, which have been
brought to your mind by self-examination.] And how much
of my sinfulness is unknown to myself I But thou art
acquainted with all my ways: O cleanse thou me from my
secret faults, and from all my known transgressions. Wash
me through that precious blood which cleanses from all sin.
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698 THE lord's supper.
Give me graoe to look to Him who was pierced for my sins,
and to mourn for them with that godly sorrow which works
repentance unto salvation. O vouchsafe unto me a holy com-
punction of heart, a lively fafth in Christ, and a sure hope of
thy mercy thirough Him, that I may, with a pacified oonscieiioe,
a believing and penitent heart, and a grateful and thankful
spirit, oommemorate His dleadt at His table. Here me, for His
name's sake. Amen.
BEFORE THE COMMUNION.
PSAI.M cxvi, 12*14. — ^What shall I render unto the Lord for mil his benefits
toward me? I will take the cup of sahration, and call upon the name
of the Lord. 1 will pay my tows unto the Lord now in the presence
of all his people.
Most holy, and blessed, and gracious Lord God, with aU
humility and reverence I here present myself before thee, to
seek thy face and entreat thy favour, and as an evidence of thy
good-will towards me, to beg that I may experience thy good
work in me.
I acknowledge myself unworthy, utterly unworthy of the
honour ; unfit, utterly unfit for the service to which I am now
called. It is an inestimable privilege, that I am admitted so
often to hear from thee in thy word, ami to speak to thee in
prayer; and yet, as if this had been a small matter, I am now
invited into communion with thee at thy holy table, there to
celebrate the memorial of my Saviour's death, and to partake
by faith of the precious benefits which flow from it. I, who
dieserve not the crumlbs, am called to eat of the children's
bread.
O Lord, I thank thee for the institution of this blessed ordi-
nance, this precious legacy and token of love, which the Lord
Jesus left to His Chiiroh, and that it has been pr^eserved to this
age; that it is administered in this land, that I am admitted
to it, and have now before me an opportunity to partake of it ;
Lord, grant that I may not receive thy grace herein in vain!
O thou who hast called me to the marriage-supper of the
Lamb, give me the wedding-garment ; work in me a dispensa-
tion of soul, and all those pious and devout affections which
are suited to the solemnities of this ordinance, and requisite
to qualify me for an acceptance and advantageous participa-
tion of it. Behold the fire and the wood, all things are now
ready; but where is the lamb for the burnt-offering? Lord.
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THE LORD^S SUPPER. 999
provide thyself a lamb, by working in me all that whidi thou
requirest of me upon this occasion: the preparation of the
heart, and the answer of the tongue are both from thee: Lord,
prepare my unprepared heart for communion with thee.
Lord, I confess I have sinned against thee ; I have done fool-
ishly, very foolishly, for foolishness is bound up in my heart ;
I hav-e sinned, and have come short of the glory of God; I
have come short of glorifying thee, and deserve to come short
of being glorified with thee. The imagination of my heart is
evil continually, and the bias of my corrupt nature is very
strong towards the world and the flesh, and the gratifications
of sense; but towards God, and Christ, and heaven, I move
slowly, and with many stops and pauses. Nay, there is in my
carnal mind an aversion to divine and spiritual things. I have
misspent my time, trifled away my opportunities, have fol-
lowed after lying vanities, and forsaken my own mercies.
God be merciful to me a sinner 1 for how little have I done,
since I came into the world, of the great work that I was sent
into this world to perform 1
Thou hast taken me into covenant with thee, for I am a
baptized christian, set apart for thee, and sealed to be thine;
thou hast laid me, and I also have laid myself, under all possi-
ble obligations to love thee, and serve thee, and live to thee.
But I have started aside from thee like a deceitful bow, I have
not made good my covenant with thee, nor hath the temper of
my mind, and the tenor of my conversation, been agreeable to
that holy reKgion of which I make profession, to my expecta-
tions from thee, and engagements to thee. I am ever incHned
to backslide from the living God ; and if I were undier the law
I were undone; but I am under grace, a covenant of grace
which leaves room for repentance, and promises pardon upon
repentance, which invites even backsliding children to return,
and promises that their backsflidings shall be healed.
O Lord, I take hold of this covenant, seal it to me at thy
table. There let me find my heart truly humbled for sin, and
sorrowing for it after a godly sort : O that I may there look
oof Him whom I have pierced, and moumi, and be in bitterness
for him; that there I may sow in tears, and receive a brcrfcen
Christ into a broken heart : and there let the blood of Christ,
which speaketh better things than that of Abel, be sprinkled
upon my conscience, to purify and give me peace: there let me
be assured that thou art reconciled to me, that my iniquities are
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7M THE LORO^S SUPPBIL
pardooed, and that I shall not come into condemnation. There
say unto me, Be of good cheer, thy sins are forgiven thee.
And that I may not come unworthily to this blessed ordi-
nance, I beseech thee, lead me into a more intimate and eiq>eri-
mental acquaintafioe witb Jesus Christ, and Him crucified;
wiAb Jesus Girist, and Him f^kmhod ; dwt knor>viiig Him^ swi
the power of His resurrectioik, and the f eUowship of His suf-
ferings, and being by His gnaoe planted in the Ukeoess of both.,
I may both discem the Lord's body, and shew forth the Loixf s
death.
Lord, I desire by a true and lively faith to close with Jesus
Christ, and consent to Him as my Lord, and my God: I here
give up myself to Him as my Prophet, Priest, and King, to be
ruled, and taught, and saved by Him ; this is my beloved, and
this is my friend. None but Christ, none but Christ, Lord,
increase this faith in me, perfect what is lacking in it, and
enable me in receiving the bread and wine at thy table, by a
lively faith to receive Christ Jesus the Lord. O let the great
Gospel doctrine of Christ's dyitig to save sinners, which is
represented in that ordinance, be meat and drink to my soul —
meat indeeed, and drink indeed. Let it be both nourishing
and refreshing to me, let it be both my strei^th and my song,
and be the spring both of my holiness and of my comfort
And let such deep impressions be made upon my soul, by the
actual commemoration of it, as may abide always upon me,
and have a powerful influence upon me in my whole conversa-
tion, that the life I now live in the flesh I may live by the faith
of the Son of God, who loved me, and gave Himself for me.
Lord, I beseech thee, fix my thoughts; let my heart be
engaged to approach unto thee, that I may attend upon thee
without distraction. Draw out my desires towards thee ; give
me to hunger and thirst after righteousness, that I may be
filled ; and to draw near to thee with a true heart, and in full
assurance of faith ; and since I am not straitened in thee, O let
me not be straitened in my own bosom.
Draw me, Lord, and I will run after thee; O send out thy
light and thy truth, kt them lead and guide me; pour thy
Spirit upon me, put thy Spirit within me, to work in me both
to will and to do that which is good, and leave me not to
myself. Awake, O north wind, and come thou south, and
blow upon my garden; come, O blessed Spirit of grace, and
enlighten my mind with the knowledge of Christ, bow my will
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THE lord's SUPPER. 701
to the wiB of Christ, fiU my heart with the love of Christ, and
ooniirm my resolutiow to live and <iie witlh Him.
Work in me, I pray tiiee, a principle of holy love and charity
towards all men, that I may forgive my enemies, which by thy
grace I heartily do, and may keep up a spiritual communion in
f ahh, hope, and holy love, with all that in every place call on
the name of Jesus Christ our Lord. Lord, bless them all, and
particularly that congregation with which I am to join in this
solemn ordinance. Good Lord, pardon every one that engageth
his heart to seek God, the Lord God of his fathers, though not
cleansed according to the purification of the sanctuary. Hear
my prayers, and heal the people.
Lord, meet me with a blessing, a Father's blessing at thy
table ; grace thine own institutions with thy presence ; and fulfil
in me all the good pleasure of thy goodness, and the work of
faith with power; for the sake of Jesus Christ my blessed
Saviour and Redeemer, to whom, with the Father, and the
eternal Spirit, be everlastii^ praises. Amen.
BEFORE THE CX)MMUNI0N.
SoNC ov Solomon H. 3, 4. — I sat down under his shadow with great delight,
and his fruit was sweet to my taste. He brought me to the banquetitig-
day of his fierce anger.
O THOU infinite and eternal Majesty, the God and Father of
our Lord Jesus Christ, and our Father in heaven; vouchsafe
with an eye of favour and compassion to behold thy sinful
creature, who now falls prostrate before thee, in humble adora-
tion of thy distinguishing and nK>st undeserved gooodness to
the chiWren of men, and to me in particular, which I acknowl-
edge to have been such as beyond measure to enhance the guilt
of my offences against thee. With what sincerity, O Lord,
thou desirest the conver^on of sinners, the prosperity of thy
saints, and the happiness of all that are upright in heart, thou
hast abundantly discovered in the incarnation and death of thy
well-beloved Son, our most worthy Mediator and Advocate,
Jesus Christ: and in the rich variety of means which thou hast
kindly provided for the healing the manifold disorders of our
nature, and our c<mtinued progress towards perfection.
As for all these I bless and praise thy wise goodness; so, in
a particular manner, and not least of aU, for the institution of
the holy supper, which, coming recommended by the authority
of my bleissed Saviour, and bearing His name, as it was
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702 THE lord's supper.
appointed m honour of His memory, I desire ever to set a very
high value upon.
Being not only allowed, but invited, to attend this sacred
feast, I joyfully accept the invitation, htunWy trusting that thy
grace hath made me in some degree meet to partake of so
invaluable a privilege ; and entreating thee, that what is farther
wanting, in order to my conmiunicating with yet greater advan-
tage and acceptance, the same grace may siq)ply. O let the
blood of Jesus, thy Son, cleanse me from all sin; and His Spirit,
even that eternal Spirit through which He offered: Himself
without spot tmtx> God, enlighten, sanctify, and rouse my spirit,
naturally dark, depressed, and polluted I Give me understand-
ing in all thy preoepts, and help me to discern the meaning, and
to attain the ends of that holy ordinance for which I am pre-
parii^. Let the sacred fire, falhng from heaven, consume my
drossy affections, and kindle a flame of divine love in my
breast, never to be extinguished.
Grant, O Lord, that I may approach with the deepest sense
of my own meanness, unworthiness, and guilt; and with the
most exalted apprehensions of thy holiness and mercy, both
which thou hast so wonderfully displayed in the method of
our redemption by Jesus Qirist: that I may receive the pledges
of thy forgiving love, and the memorials of my Saviour's
bloody passion, with a Kvely faith, an abounding hope, with
gratitude unfeigned, and joy unspeakable; and may so feel the
attractive influence of His example, the efficacy of His death,
and the power of His resurrection, that I may have my whole
soul transformed into love ; be all kindness and charity to n*en,
and zeal for God and Jesus Christ ; may die unto sin, and live
unto righteousness ; be able to tread on all the power of the
enemy ; to deny myself ; despise the bfctndishments and tempta-
tions of the world ; have my conversation in heaven, and over-
come all opposition in the way to it ; and, finally, after having
loved, and served, and followed my Saviour, without seeing
Him, may be with Him, according to His own prayer, where
He is, to behold) His glory ; and, with all the heavenly multi-
tudes, ascribe blessing, and honour, and glory, and power unto
Him that sitteth upon the throne, and unto (bhe Lamb for ever
and ever. Amen.
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THE lord's supper. 703
BEFORE THE COMMUNION.
JoHH vi. 54. 55. — Whoso eateth m^r flesh, and drinketh my blood, hath
eternal life; and I will raise him up at the last day. For my flesh
is meat indeed, and my blood is drink indeed.
O BLESSED and eternal Jesus, who gavest thyself a sacrifice
for our sins — ^thy body for our spiritual food — thy blood to
nourish our spirits, and to quench the flames of bell and lust ;
who didst so love us, who were thine enemies, that thou
desiredst to reconcile us to thee, and becamest all one with us,
that we might live the same life, think the same thoughts, love
the same love, and he partakers of thy resurrection and immor-
tality,— open every window of my soul, that I may be full of
light, and may see the excellency of thy love, the merits of thy
sacrifice, the bitterness of thy passion, the glories and- virtues
of the mysterious sacrament. Lord, let me ever hunger and
thirst after this instrument of righteousness; let me have no
gust or relish of the unsatisfying delights of things below, but
let my soul dwell in thee ; let me for ever receive thee spiritu-
ally, imitate thy virtues piously and strictly, and dwell in the
pleasures of thy house etenmlly. Lord, thou hast prepared a
table for me against them that trouble me ; let that holy sacra-
ment of the Eucharist be to nte a defence and shield, a nourishr
ment and medicine, life and health, a means of sanctification
and spiritual growth ; that I, receiving the body of my dearest
Lord, may be ome with His mystical body, and of the same
spirit, united with indissoluble bands of a strong faith, and a
holy hope, and a never-failing charity; that from this veil I
may pass into the visions of eternal brightness; from eating
thy body, to beholding thy face in the glories of thy everlasting
kingdom, O blessed and eternal Jesus. Amen.
ON THE SUFFERINGS OF CHRIST.
LuKK xxii, 19. — ^This do in remembrance of me. Psalm cxxxvii, 5, 6. — If
I forget thee, O Jesus, let my right hand forget her cunning. If I do
not remember thee, let my tongue cleave to the roof of my mouth : if
I prefer not thee above my chief joy.
O Holy and immaculate Lamb of God, who wert pleased to
suflFer shame and sorrow, to be brought before tribunals, to
be accused maMdously, betrayed treacherously, condemned
unjustly, and scourged most rudely, suffering the most severe
and most unhandsome inflictions, which could be procured by
potent, subtle, and extremest malice ; and didst choose this out
of love greater than the love of mothers, more affectionate
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704 THE LORD^S SUPPEl.
than the tears of joy and pity dropt irom the eyes of most
passionate women, — by these fontanels of blood issuing forth
life, and health, and pardon upon all thine enemies; teach me to
apprehend the baseness of sin, in proportion to the greatest of
those calamities which my sin made it necessary for thee to
suffer, that I may hate the cause of thy suflEerings, and adore
thy mercy, and imitate thy charity, and copy out thy patience
and humility, and love thy person to the uttermost extent and
d^;rees of my affections Lord, what am I, that the eternal
Son of God should suffer ooe stripe for me ? But thy love is
infinite. And how great a misery is it to provoke by sin so
great a mercy, and despise so miraculous a goodness, and to
do fresh despite to the Son of God? But our sins are innu-
merable, and our infirmities are mighty. Dearest Jesus, pity
me, for I am accused by my own conscience, and am found
guilty ; I am stripped naked of my innocence, and botmd fast
by lust, and tormented with stripes and wounds of enraged
appetities. But let thy innocence excuse me, the robes of thy
righteousness clothe me, thy bondage set me free, and thy
stripes heal me : that thou being my Advocate, my Physician,
my Patron, and my Lord, I may be adopted into the union of
thy merits, and partake of the efficacy of thy sufferings, and be
crowned as thou art, having my sins changed to virtues, and
my thorns to rays of glory, under thee our head, in the partici-
pations of eternity, O holy and immaculate Lamb of God.
An>en.
THANKSGIVING FOR CHRIST'S SUFFERINGS.
Lam. i. 12. — Behold and see if there be any sorrow like unto my sorrow,
which is done unto me, wherewith the Lord hath afflicted me in the
house, and his banner over me was love.
0 Thou, my crucified Saviour, glory be to thee for causing
thy sufferings to be r<^stered in the Gospel ; there I have read
and remember the wonders and triumphs of thy Almighty
love, for which I will always adore and praise thee.
1 rementiber, O gracious Lord, how thou, who tboughtest it
no robbery to be equal with God, wast made in the fashion of
frail man — of the vilest and most contemptible of men, for
thou toofcest on thee the form of a very servant ; I remember
how many r^roaches and contradictions, blasphemies and per-
secutions, thou didst endure from a wicked and perverse gen-
eration; and all this to save us sinful men.
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THE lord's SUPFBft* HOb
I remember, O gracious Lord, how thou didst endure a most
bitter agony, and didst swieat as it were great drops of blood
falling to the ground ; how thou, who are God above all, blessed
for ever, wast treacherously betrayed and apprehended, and
bound as a malefactor, set at nought by Herod and his men of
war, denied by Peter, forsaken by all thy disciples ; and all this
to save us sinful men.
I remember, how thou, O God of truth, wast accused by false
witnesses ; how thou, whom all the angels adore, wast blind-
icided and buffeted, mocked and spit upon, stript naked and
scourged ; and all this that we might be healed by thy stripes,
and to save us sinful men.
I remember. Lord, how thou, that art the great judge of
heaven and earth, wast thyself dragged to the judgment seat,
and condemned; how thou, O king of heaven, wast crowned
with thorns, and oppressed with the weight of thy own cross ;
and all this to save us sinful men.
I remember, O blessed Saviour, how thou, who art the Lord
of glory, and the sole Author of life, wast put to a most igno-
minious deatli ; how thy hands and feet were nailed to a cross ;
how thou wast crucified between two thieves, and numbered
with the transgressors ; how thou hadst a potion given thee, to
imbitter thy very last moments ; and all this to save us sinful
men.
I remember, O gracious Lord, how, when thou wert hang-
ii^ on the very cross, thou wast scoffed at and reviled ; how
infinitely then thou wast afflicted and bruised for our trans-
gressions, when the iniquities of us all were laid upon thy
shoulders; how thou didst then express an anguish greater
than all the torments of thy crucifixion, when thou didst cry
out. My God, My God, why hast thou forsaken me? And
how thou didst at last give up the ghost, and die thyself, that
we might live.
Was there ever any sorrow like that which my Lord and my
God endured for me? Was there any love like to that love
my Lord and my God has shewed to me ? O my Saviour, with
all my heart I love and adore thine infinite love and benignity
to sinners; with all my heart I lament and detest the hatred
and outrage of sinners to thee. Instill, O my God, penitential
love into my soul, that I may grieve for my sins, which grieved
thee; that I may love thee for suffering for us sinners, who
occasioned all thy griefs. O may I always love thee I O may
45— Vol IX.
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706 THE lord's supper.
I never grieve thee more! By the love of thy cross, O Jesus,
I live ; in that alcHie will I glory ; that above all things will I
study; that above all things will I value; by the love of thy
cross I will take up my cross daily, and follow thee ; I will per-
secute, and torment, and crucify, my sinful affections and lusts,
which persecuted, tormented, and crucified thee; tod if thy
love calls me to it, I will suffer on ttie cross for thee, as thou
hast done for me.
How illustrious and amiable were thy graces amidst all thy
sufferings! O thou afflicted Jesus! I admire and love thy
profound humility, unwearied patience, lamb-like meekness,
immaculate innocence, invincible courage, absolute resignation,
compassionate love of souls, and perfect charity to thine ene-
mies. Give me grace to tread in thy steps, and conform me to
thy divine image ; that the more I grow like thee, the more I
may love thee, and the nwre I may be loved by thee. Amen,
Lord Jesus. Amen.
AFTER THE COMMUNION.
Great and marvellous are thy works, Lord God Almighty:
what, then, art thou thyself, whose power hath produced and
sustains, whose wisdom both contrived and directs, and whose
goodness crowns them all. I praise tfiee, O my Grod, from the
bottom of my soul, that having made of one blood all nations
of men to dwell on all the face of the earth, and having deter-
mined the times before appointed, and the bounds of their
habitation, that they should seek the Lord, if haply they might
feel after Him, and find Himi, tliou hast, in tihe course of thy
providence, so ordered the circumstances of my birth and edu-
cation, that I should be a partaker of the grace of the gospel
from my earliest years, and know the wonderful works of God,
even those things which many prophets and kings desired to
see and hear, but could not. For all my powers and faculties,
as a reasonable creature, all the testimonies of thy paternal
care, all the effects of thy common bounty and goodness, in the
course of my life, I bless and magnify thy holy name ; but more
especially for thy distinguishing grace and mercy in Jesus
Christ, in whom, while I rejoice and glory, I cannot forget to
pray that aM mankind may enjoy the same happiness, and the
whole world know that thou hast so loved it, as to give thine
only begotten Son, that whosoever bdieveth in Him should not
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THE lord's supper. 70T
perish, but have everlasting life. Hear, O most gracious God,
the prayers of thy faithful people for the enlargement of that
kingdom of truth and righteousness which thou hast set up
among men, that the religion of Christ may be professed and
practised in its greatest sunplicity. Grace be with all them
that love the Lord Jesus in sincerity ; may their ntunbers con-
tinually increase — ^their consolations abound — may the multi-
tude of them that believe be of one heart and one soul, and the
Church of Christ appear to be the school where immortal souls
are trained up for the more perfect worship, and the everlast-
ing felicity, of the heavenly world.
O let not thy grace be recdved in vain by me ! Let it not be
in vaia that I have been so fully taught the way of the Lord,
have had both external and internal assistances, and every sort
of encouragement, that I might abound in all the fruits of hcJi-
ness, which are by Christ to the glory and praise of God.
Forgive me, O merciful Father, that I have made thee returns
so unsuitable to thy great goodness towards me, to the vast
and numberless obligations thou hast laid me under, and the
repeated engagements I have taken upon myself. O forgive
me the coldness of my love, my sloth and inactivity, the little
proficiency I have made in the virtues of the christian and
divine life, with the advantage of so excellent a rule — so per-
fect an example — so free an access to the throne of grace —
such almighty aids — ^and the prospect of so glorious a reward.
And O may the consideration of thy readiness to pardon fill
me with an ingenuous hatred and detestation of all sin; and
may my abhorrence of sin, and care to avoid it, and all the
occasions of, and temptations to it for the future, be a satis-
iying proof, that all my sins are actually forgiven me through
the redemption which is in Jesus Christ, thy Son, whose death
I have been shewing fordi in His supper. And may the God
of peace, who brought again from the dead the great Shepherd
of the sheep, through the blood of the everlasting covenant,
make me perfect to do His will, fulfilling in me the g^ood pleas-
ure of His goodivess, and the work of faith witfi power. Help
me to carry in mind the design of one duty to dispose me for
another, and of all the instrumental duties of religion to b^et
and strengthen those exalted principles and habits of goodness
in my soul, by which it will be more and more ripened for the
life of heaven. By faith let me be able to see Him who is
invisible, and always to walk as in His presence, and be more
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708 THE void's suppex.
affected and influenced by the contefnf>lation of an absent
Savkmr, m every view of Him. While I snedkate on the
blessed Jesus, enduring the contradiction of sinners, and hum-
blin^g Himselff unto dseath, even the death of dbe cross, may I be
instructed what to expect in the present life, and after what
manner to behave under all the sufferings and afflictions of it;
and may a risen and an exalted Redeemer elevate my heart
above aU the vanities of this transitory state of things to that
faa4)py work}, whether He, my Lord, and Ae forerunner of all
the faithful, is gone, — tliat I may know Him, and the power of
His resurrection, and count all things but loss for the excellency
of the knowledge of Jesus Christ ; for whose sake let me be
willing to suffer the loss of all things, not counting my Hfe
dear to me, so I may finish my course with joy. Give me, O
Lord, to feel more of the mighty power of thy grace concui^
ring with the gospel of thy Son, to mortify every inordinate
desire, to confirm every good purpose, to purify and regulate
my affections, and to change my whole soul more and naore
into a divine image and likeness.
By that grace let me be enabled to trample on all the temp-
tations to sin, and to keep a conscience void of offence, both
towards God< and towards man ; that my love to tiiee may be
superlative, and, though not adequate to thy excellencies and
thy benefits, which it can never be, may bear some proportion
to my capacities ; that my devotion may be unaffected and fer-
vent, my resignation entire, and obedience cheerful, imiform,
and constant. To men let me be just and charitable, kindly
affectioned, ready to do good and to commimicate, as I have
ability and opportunity, carrying it towards aU with a mild, a
peaccaible, and christian spirit ; while, as to myself, I am sober-
minded, poor in spirit, and pure in heart ; and, though not free
from all mental irregularities, am yet gaining ground upon
them daily — opposing my inclinations as often as they oppose
my duty. Enable me to deny myself, and be ten^)erate in all
things, to bridle my tongue, and bbour to be an example of
patience, meekness, contentment, and to come behind in no
good thing, looking for the mercy of God unto eternal life;
that so, when I shall have done the work which thou hast
given me to do, and suffered all that thou hast seen meet for
the trial of my faith, and hope, and submission to thy will, I
may finally inherit the promises whidi thou hast made us in
Christ Jesus, our Lord. Amen.
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AFTER RECEIYING THE LORD's SUPPER*
Thanks be unto thee, Holy Father, Lord God Ahnighty, —
thanks be unto thee for the privilege which thou hast given me
of uniting with thy people, to commemorate die sacrifice of
the death of the Lord Jesus Christ, and for all the edification
and comfort thus given to me.
O that this solemmty may so deefdy and so permanently
aflFect my heart, as constantly to influence my future life. Let
the love of Christ now at length constrain me no kxiger to live
to myself, but to Him who died for me.
Pardon all in this service that was not right before thee.
All I do is defiled with sin ; but I oflfer every service unto thee
in the name of Jesus alone. I bless thee, through Him, for
whatever thy Spirit enabled me to do in any measure agree-
ably to thy holy will. But my whole hope and trust is in the
sacrifice of Christ Jesus, which I have been now commemorat-
ing, to atone not only for former transgressions, but for all the
failings and defects of my preparation and' performances even
at this solemn feast. Lord, spare me, and accept me on
account of that great propitiation for the sins of the whole
world.
O that I may ever remember that the vows of the Lord are
upon me, and that I am thine, irrevocably thine ; and may I
walk from day to day as becomes a child of Grod, and an heir
of His glory.
Keep alive in my mind a constant sense of my weakness, and
my entire dependence on thy grace. May I now go forth to
my duties more humbled and more devoted, more watchful
against my spiritual enemies, and more determined to give up
all for Him who gave up His life for me.
Give unto me, I pray thee, this comfortable evidence of hav-
ing ha<l communion with Christ, — ^that my faith in Him for
supplies in all my way to heaven is manifestly strengthened, —
that I have the same mind that was in him, have become like
Him, am copying His example, and treading in His steps. May
I watch over my motives as well as my conduct, and do thou
deliver me from improper motives in doing outwardly good
works. May I also find in my growing experience more proofs
of my being a member of the mystical body of Christ, in that
my love to those that belong to Him increase, and tteit I can
make larger allowances for their infirmities, and more readily
do them self-denying services. Nor let my love stop short of
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710 THE lord's supper.
the divine pattern of Him wiio loved and prayed for His worst
enemies.
O Lord, I woirid now, in the fuhiess of my heart, earnestly
pray for the coming of that time when all that bear the name
of Christ shall fulfil His dying precept, and thy table be
crowded with believing and joyful guests. O when shall all
the ends of the earth look to Jesus and be saved 1 Hasten it,
in thy good pleasure, O Lord; that Christ Jesus may be known,
loved, and obeyed in every land, and the Lx>rd's name be
praised from the rising of the sun to the going down of the
same. Thus glorify thy great name, fulfil thy gracious prom-
ises, and let thy kingdom be fully established, through Jesus
Christ, our only Redeemer. Amen.
AFTER THE COMMUNION.
P8Ai«M Uxxyi. 12, 13. — ^I will praise thee, O Lord, my God, with all my
heart, and I will glorify thy name for evermore. For great is thy
mercy toward me, and thou hast delivered my soul from the lowest
hell.
0 Lord, my God, and my FaAer in Jesus Christ, I can
never sufficiently admire the condescension of thy grace to me :
what is man that thou dost tihus magnify Him, and the son of
man that thou visitest Him ! Who am I, and what is my 'hou^,
that thou hast brought me hitherto; that thou hast brought me
into the banqueting-house, and thy banner over me hath been
love? I have reason to say that a day in thy courts, an hour
at thy table, is better, far better, than a thousand days, than
ten thousand hours, elsewhere ; it is good for me to draw near
to God. Blessed be God for the privileges of His house, and
these comforts with which He makes His people joyful in His
house of prayer.
But I have reason to blush and be ashamed of myself that I
have not been more affected with the great things which have
been set before me, and offered to me at the Lord's table. O,
what a vain, fooHsh, trifling heart have I ! when I would do
good, even then evil is present with me. Good Lord, be merci-
ful to me, and pardon the iniquity of my holy things, and let
not my manifold defects in my attendance upon thee be laid
to my charge, or hinder my profiting by the ordinance.
1 have now ibeen commemorating the death of Christ : Lord,
grant that by the power of that death, sin may be crucified in
me, the world crucified to me, and I to the worM ; and enable
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THE lord's supper. 711
me so to bear about with me continually the dying of the Lord
Jesus, as that the life also of Jesus may be manifested in my
mortal body.
I have now been receiving the precious benefits which flow
from Christ's death: Lx)rd, grant that I may never lose, may
never forfeit these benefits; but, as I have received Christ
Jesus, the Lord, give me grace so to walk in Him, and to live
as one that am not my own, but bought with a price, glorifying
God witJh my body aiid spirit, which are His.
I have now been renewing my covenant with thee, and
engaging myself afresh to thee to be thine; now, Lord, give
me grace to perform my vow. Keep it always in the imagina-
tion of the thought of my heart, and establish my way before
thee. Lord, preserve me by thy grace, that I may never return
again to folly : after God hatSi spdcen peace, may I never, by
my loose and careless walking, undo what I have been doing
to-day ; but, having my heart enlarged with the consolations of
God, give me to run the way of thy commandments with cheer-
fulness and constancy, and still to hold fast my integrity.
This precious soul of mine, which is the work of thine own
hands, and the purchase of thy Son's blood, I commit into thy
hands, to be sanctified by thy Spirit and grace, and wrought up
into a conformity to thy holy will in every thing. Lord, set up
thy throne in my heart, write thy law there, shed abroad thy
love there, and bring every thought within nae into obedience to
thee, to the commanding power of thy law, and the constrain-
ing power of thy love. Keep through thine own name that
which I commit unto thee; keep it against that day when it
shall be called for : let me be preserved blameless to the com-
ing of thy glory, that I may then be presented faultless with
exceeding joy.
All my outward affairs I submit to the disposal of thy wise
and gracious providence ; Lord, save my sotd, and then as to
other things do as thou pleasest with me ; only make all provi-
dences to work together for my spiritual and eternal advan-
tage. Let all things be pure to me, and give me to taste cove-
nant-love in common mercies; and by thy grace let me be
taught both how to want and how to abound, how to enjoy
prosperity and how to bear adversity, as becomes a christian ;
and at all times let thy grace tbe sufficient for me, and mighty
in me, to work in me both to will and to do that which is good
and of thine own good pleasure.
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713 THS LOID'S SUPFBft.
And that in everj thing I may do my duty, and stand com*
pi«te in it, let my heart be enlarged in lore to Jesos Christ, and
affected with the height and depth, the length and breadth of
that love of His to me, which passetb all conception and expres-
sion.
And as an evidence of that love, let my mouth be filled with
His praises. Worthy b die Lan^ that was slain, to receive
blessing, and honour, and glory, and power ; for He was slain,
and hath redeemed a chosen remnant unto God by His blood,
and made them to him Kings and Priests. Bless the Lord, O
my soul, and kt all that is within me bless His holy name, who
forgivetii aH mine iniquities, and heakth all my diseases; who
redeemeth my life from destruction, and crowneth me with
loving kindnesses and tender mercy ; who having begun a good
work, will perform it unto the day of Christ As long as I
live I will bless the Lord ; I will praise my God while I have
any being; and when I have no bdng on earth, I hope to have
a being in heaven to be doing it better.
O let me be borne up in thine everlasting arms, and carried
from strength to strength, till I appear before God in Zion, for
Jesus' sake, who died for me, and rose again, in whom I desire
to be found living and dying.
Now to God the Father, Son, and Spirit be ascribed King-
dom, Power, and Gk>ry, hencefortfi and for ever. Amen.
AFTER THE COMMUNION.
PSAtM cxlvL 1, 2.— Praise yt the Lord, praise the Lord, O my sooL While
I live will I praise the Lord : I will sing praises unto my God while I
have any being.
I CAST myself at thy feet, O my God, to thank thee for all
thy benefits, but more especially for that which I have now
been receiving. Though outwardly but a single instance of
thy goodness, it yet comprehends many blessings, every one of
which deserves an everlasting thanksgiving. Well may I
adore the boundless goodness and mercy in which thy blessings
to me had their origin, when I think of my own unworthiness,
and that thou hast not been prevented tl^reby from pouring
them with such liberality upon my head. Surely I should be
imworthy of living a single hour longer, if I feh not the obli-
gations under which thou hast laid me, if I were not penetrated
to the heart by thy goodness, if I were not actuated by a sincere
and ardent desire to testify to thee my thankfulness.
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THE lord's SUPPBt. 713
Accept, then, O my God, my humWe thanks for this thy
great and wonderful loving-kimhiess. Thou hast carried me
to thy house of prayer ; thou hast put into my hands the memo-
rials of my Lord's broken body and shed blood, thereby sealing
me anew unto the day of redemption, giving me a fresh proof
that thou hast chosen me out of thds world that is lying in
wickedness, and enabling me by faith to feed upon Christ and
Him crucified^ srs made unto me wisdom, and sanctification, and
life eternal. Blessed be thy name for this new mark of special
favour to my soul. I was dead, and thou hast said unto me,
Live ; I am weary, weak, and heavy laden, and thou hast given
me Christ as the resting place of my soul, nay, to dwell in me
as the hope of glory hereafter, and the earnest of many a vic-
tory won over sin and Satan, the world and the flesSi. From
the bottom of my heart, O Lord, do I thank thee. Accept of
my thanksgiving, or rather, as thou hast accepted the satisf ac-
ticm of thy Son as the expiation of all my sins, accept the
plenitude of His merits, die infinite preciousness of His sacri-
fice, and, by its impiKation to me, vegaLcd not my inability to
tiiank tiiee as I ou^.
But this is not all, O my God. I have still another mercy to
petition from thee. May it please thee to give me the succours
of tiiy Holy Spirit to strei^hen me for the performance of
every duty incumbent upon me for the future. Fill my heart
wftfi zeal and ardour in thy service, with love and respect for
thy holy will, with hatred and aversion to sin, with contempt
for the world and its false gratifications. Sustain me by thy
good hand during the course of my life ; and whatever, in thy
Providence, shall befall me, forbid, O my God, that I should
ever abandon thee. Permit me not even to relax in the desire
wliich I now have to please and serve thee, and to do my utter-
most to observe thy holy precepts. Rather strengthen more
and more this desire. Make it pass into an abiding resoluticm,
and permit not that this resolution should be unaccompanied
with those effects which it ought to produce, in order to please
thee. In a word, I ask of thee, O Lord, all that is necessary to
prepare me for receiving at length from thine own hand those
infinite blessings, the earnest and assurance of which I have
received in thy holy sacrament.
And whilst I am in this world, O Lord, leave me not to
myself. Albandon me not to my spiritual enemies, to my
native weakness, inconsistency, and sinful inclinations. May
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714 THE lord's supper.
I be found ever on the advance towards the end and object of
my vocation — that perfection which is in Christ Jesus, and
becometh thine house. May I every day be gaining fresh
victories over myself, and learn to bring my heart more and
mone under the yoke of faith. For which purpose, may it
please thee to watch over me by thy providence, and continue
towards me thy protection and care, till the last moments of
my life. Forbid that thy coming, O good God, should sur-
prise me. Forbid that it should find me aslesep, or off my
guard. Give me to be always waiting, always ready to bid
thee welcome. May my faith be ever lively, my charity ever
active ; may my heart be detached from the world and its vain
delights, and fixed upon thee as the object of its main, its only
desire. May I always be sighing after thee, until I be united
to thy glory, to bless thee, and praise thee for ever and ever.
Go up with me, then, through this wilderness, and let that
peace of thine which passeth imderstanding, which the world
can neither give nor take away, reign ever in my soul, until
transported to the triumphant Jerusalem, that city of peace,
and calm, and repose; elevated above the storms and tempests
of this world, and united inseparably to thee, I sfhall be, in some
d^ree, a partaker of thy inunutability, behold thy face in glory,
and satisfy myself with the joys of thy sanctuary, the eternal
pleasures which'are at thy right hand. This I ask of thee not
in my own name, but relying on the intercession of thy Son,
the Prince of peace, the King of glory, to whom, with thee, and
the Eternal Spirit, I ascribe all blessing and praise for ever-
more. Amen.
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Forms of Doxology
Am
BENEDICTION
Concluding Prayers.
Sm^SCTED AND PREPARED
■T TBM
Rev. Thomas Smyth.
CHARLESTON, S. Ct
ranmD bt b. b. hitiibt^ 86 noiD
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FORMS OF DOXOLOGY.
PARTI.
For Closing Prayer.
1. Through Jesus Christ, to whom be glory for ever and
ever. Amen. Heb. xiii. 21.
2. Now, to Him that is of power to establish you according
to the gospel of Jesus Christ : To God tfie only wise, be glory
through Jesus Christ for ever. Amen. Rom. xvi. 25, 27.
3. Through Jesus Christ who is over all, God blessed for
ever. Amen. Rom. ix. 6.
4. Who gave Himself for our sins, Aait He might deliver us
from this present evil world, according to the will of God and
our Father: to whom be glory for ever and ever. Amen.
Gal. i. 4, 5.
5. Now, unto Him that is able to do exceedingly abundantly
above all that we ask or think, according to the power that
worketh in us ; unito Him be glory in the church by Christ Jesus
throughout all ages, world without end. Amen. Eph. iii.
20, 21.
6. Now, unto die King eternal, immortal, invisible, the only
wise God, be honour and glory for ever and ever. Amen. 1
Tim. i. 17.
7. Through Jesus Christ, to whom be praise and dominion
for ever and ever. Amen. 1 Pet. iv. 11.
8. Through our Lord and Saviour Jesus Christ, to whom be
glory 'both now and for ever. Amen. 2 Pet. iii. 18.
9. Now unto Him that is able to keep us from falling, and to
present us faultless before the presence of His glory with
exceeding joy ; to the only wise God our Saviour, be glory and
majesty, dominion and power, both now and ever. Amen.
Jude 24, 26.
10. Unto Him who loved us, and washed us from our sins
in his own blood, and hath made us kings and priests unto God
and His Father; to Him be glory and' dominion for ever and
ever. Amen. Rev. i. 5, 6.
11. Blessing, and honour, and glory, and power, be tmto
him that sitteth upon the throne, and unto the Lamb, for ever
and ever. Rev. v. 13.
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720 VORUS OF DOXOLOGY.
12. Through Jesus Christ our Lord ; to whom with thee and
the Holy Ghost be all honour and glory, world without &id.
Amen.
13. Through the might of Jesus Christ our Lord.
14. And this we b^, for Jesus Christ's sake.
16. Grant this, O Lord, for the honour of our advocate and
mediator Jesus Christ
16. Grant this, O Lord, for the love of thy Son, our Saviour,
Jesus Christ.
17. For the sake and merits of thy Son, our blessed Saviour
and Redeemer. Amen.
18. Tlirough Jesus Christ our Lord, who liveth and reigneth
with thee and the Holy Ghost ever one God, world without end.
19. Hear us, O Lord, for thy mercy is great ; and after the
multitude of thy mercies look upon us, through die merits and
mtediation of thy blessed Son Jesus Christ our Lord. Amen.
20. Grant this, for thine only Son Jesus Christ's sake.
21. May thy bountiful grace and mercy speedily help and
deliver us, throu^fh the satisfaction of thy Son; to whom, with
thee and the Holy Ghost, be honour and glory, world without
end Amen.
22. May we be found, O Lord Jesus Christ, an acceptable
people in thy sight, who livest and reignest with the Father
and the Holy Spirit ever one God, world without end. Amen.
23. May we rise to life immortal, through Him who Kvcth
and neigneth with thee and the Holy Ghost, now and ever.
Amen.
24. That we, thy servants, may evermore give thanks unto
thee in thy holy church, through Jesus Christ our Lord.
26. We praise thee, we bless thee, we worship thee, we
glorify thee, we give thanks to thee, O Lord God, heavenly
King, God the Father Almighty; and thee, O Lord Jesus
Christ, who only art the Lord, for thou only, O Christ, with
the Holy Ghost, are most High in the glory of God the Father.
Amen.
26. Through the merits of Jesus Christ our Saviour, who
liveth and reigneth with thee, in the unity of the same Spirit,
one God, world without end. Amen.
27. Through Jesus Christ our Lord, by whom and with
whom, HI the unity of the Holy Ghost, all honour and glory be
unto thee, O Father Almighty, world without end. Amen.
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FORMS OF DOXOLOGY. 721
28. Glory be to the Father, and to the Son, and to the Holy
Ghost : As it was in the ibeginning, is now, and ever shall be,
world without end. Amen,
29. Help, Lord, and save us for thy mercies sake, in Jesus
Christ our Lord. Amen.
30. This, we beg, through thy merits, O Lord, our Saviour
and our Redeemer. Amen.
31. These things, and whatever else thou shalt see necessary
and convenient for us, we humbly b^, through the merits and
mediation of thy Son Jesus Christ, our Lord and Saviour.
Amen.
32. Through thy merits, O blessed Jesus, thou pacious
Bishop and Shepherd of our souls, who art, with the Father
and the Holy Ghost, one God, world without end. Amen.
33. O God, Holy Ghost, sanctifier of the faithful, visit, we
pray thee, this congregation with thy love and favour; enlighten
their minds more and more with the light of the everlasting
gospel; graft in their hearts a love of the truth; increase in
them true religion ; nourish them with all goodness ; and of thy
great mercy keep them in the same, O blessed Spirit, who with
the Father and the Son together, we worship and glorify as one
God, world without end. Amen.
34. O God, the Father of heaven, have mercy upon us, miser-
able sinners. O God, the Son, Redeemer of the world, have
mercy upon us, miserable sinners. O God, the Holy Ghost,
proceeding from the Father and the Son, have mercy upon us,
miserable sinners. O holy, blessed, and glorious Trinity, three
persons and one God, have mercy upon us, miserable sinners.
Favourably with mercy hear our prayers, through our only
mediator and advocate, Jesus Christ our Lord. Amen.
35. Lord, have mercy upon us. Son of God, we beseech
thee to hear us. Spirit of all grace, favourably with mercy
hear our prayers. Glory be to the Father, &c.
36. O Lord, hear; O Lord, forgive; O Lord, hearken and
do ; defer not, for thine own sake defer not, O Lord my God.
According unto the multitude of thy mercies — according to
the riches of thy grace — for thine own sake, O Lord, and for
thy Christ's sake, be merciful unto us sinners, to the glory of
thy rich and sovereign mercy in Christ Jesus. Amen.
37. For all thy mercies, O God the Father, we give thanks
unto tfiee always, in the name of our Lord Jesus Christ, to
whom, with thee, &c.
4e— Vol. IX.
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789 WOtLUS OF DOXOLOGY.
38. Glory, and honour, and praise, and blessing, and thanks-
giving, and wisdom, and virtue, and riches, and power, and
might, and hdiness, and salvation, be unto our God that liveth
and srtteth upon the throne for ever, and unto the Lamb slain.
Hallekijah. Aimen.
39. Amen. Blessing, and glory, and wisdom, and thanks-
giving, and honour, and power, and mi{^t, be tmto our God
for ever and ever. Amen.
40. Blessing and honour, and glory and power, be unto Him
that sitteth upon the throne, and unto die Lamb for ever and
ever. Amen.
41. Worthy art thou at all times to be celebrated by holy
lips, O Son of God, thou giver of life. Therefore, the world,
in unison with all tfie host of heaven, do glorify thee, with the
Father and the Holy Spirt, to whom be praise in the church
throughout all generations. Amen.
42. O I^rd, the hc^ of Israel, the Saviour thereof in time
of trouble, forsake us not, but favourably hear us in thy mercy ;
and to the Father, &c.
43. O Lord my God, incline thine ear and hear, open thine
tyts, and behold our multiplied necessities; for we do not pre-
sent our supplications before thee for our righteousness, but
for tfiy manifold and great mercies. And to the Father, &c.
44. We ask all through Jesus, the g^reat Mediator of the
Covenant, to whom, with thee O Father, and thine Holy Spirit,
be everlasting prabe ascribed. Amen.
46. We present these, our imperfect prayers and most
unworthy services, in the all-prevailing name of Jesus, who
died for our sins, and rose again for our justification^ and ever
liveth to make intercession for us, to whom be honour and
dominion everlasting. Amen.
46. And let thy grace and blessing, thy love and fellowship,
thy direction and assistance, O heavenly Father, Son, and Holy
Spirit, be with us and with all for whom we ought to pray, this
day and for evermore. Amen.
47. O Lord God of Hosts, hear pur prayer; give ear, O
God of Jacob. Behold, O God our shield, and look upon the
face of thine Anointed. Amen.
48. So we, thy people and the sheep of thy pasture, will give
thee thanks for ever ; we will show forth thy praise through
all generations. Amen.
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FOB MS OF DOXOLOGY. 723
49. And all we implore is through the mediation of Him
who bore the sins of many, and made intercession for the
transgressors, to whom, with the Father, &c.
50. Of whon}, and through whom, and to whom are all
things. And to God the only wise, the Father, &c.
PART II.
For Closing Worsip.
1. The grace of our Lord Jesus Christ, and the love of God,
and the fellowship of the Holy Ghost, be with you all ever-
more. Amen. 2 Cor. xiii. 14.
2. The grace of our Lord Jesus Christ be with you aU.
Amen. Rom. xvi. 24.
3. The Lord bless thee and keep thee: The Lord make his
face to shine upon thee, and be gracious unto thee. The Lord
lift up his countenance upon thee, and give thee peace.
4. Brethren, the grace of our Lord Jesus Christ be with
your spirit. Amen. Gal. vi. 18.
5. Peace be to you, brethren, and love, with faith from God
the Father and our Lord Jesus Christ. Grace be with all
those who love our Lord Jesus Christ in sincerity. Amen.
Eph. vi. 23, 24.
6. May God count you all worthy of his calling, and fulfil
(in you,) all the good pleasure of his goodness, and the wortc
of faith with power; That the name of our Lord Jesus Christ
may be glorified in you, and ye in him, according to the grace
of our God and the Lord Jesus Christ. 2 Thess. i. 11, 12.
7. Now the God of peace, that brought again from the dead
our Lord Jesus, the great Shepherd of the sheep, through the
blood of the everlasting covenant — make you perfect in every
good work to do his will, working in you that which is well-
pleasing in his sight, through Jesus Christ ; to whom be glory
for ever and ever. Amen. Heb. xiii. 20, 21.
8. Peace be with you all that are in Christ Jesus. Amea
1 Pet. IV. 14.
9. May God give you an understanding that ye may know
him that is true, and that you may be in him that is true, even
in his Son Jesus Christ. This is the true God and eternal life.
Amen. 1 John v. 20.
10. Grace unto you, and peace from God our Father and
from the Lord Jesus Christ. Rom. i. 7 ; 1 Cor. i. 3 ; 2 Cor. i. 8.
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724 FORMS OF DOXOLOGY*
11. Grace be to you, and peace, from God our Father, and
from our Lord Jesus Christ, who gave himself for our sins,
that he might deliver us from this present evil world, accord-
ing to the will of God and our Father ; to whom be glory for
ever and ever. Amen. Gal. i. 3, 4.
12. Grace, mercy, and peace, from God our Father, and
Jesus Christ our Lord. 1 Tim. i. 2.
13. Grace, mercy, and peace, from God our Father, and
Christ Jesus our Lord. 2 Tim. i. 2.
14. Grace, mercy, and peace, from God tiie Father, and the
Lord Jesus Christ our Saviour. Trtus i. 4.
16. Grace to you, and peace, from God our Father, and the
Lord Jesus Christ Philemon i. 3.
16. Grace unto you, and peace, be multiplied. 1 Pet. i. 2.
17. Grace and peace be multiplied unto you, through the
knowledge of God, and of Jesus our Lord. 2 Pet. i. 2.
18. Grace be with you, mercy, and peace, from God the
Father, and from the Lord Jesus Christ, the Son of the Father,
in truth and love. 2 John i. 3.
19. Beloved, mercy unto you, and peace, and love, be multi-
plied, that ye may be sanctified by God the Father, and pre*
served in Jesus Christ. Amen. Jude 1, 2.
20. Grace be unto you, and peace, from Him who is, and
who was, and who is to come; and from the seven spirits who
are before his throne ; and from Jesus Christ, who is the faith-
ful witness, and the first b^otten of the dead, and the Prince
of the kings of the earth : unto whom be glory and dominion
for ever and ever. Amen. Rev. i. 4, 6.
21. The peace of God which passeth all understanding, keep
your hearts and minds in the knowledge and love of God, and
of his Son Jesus Christ our Lord: And the blessing of God
Almighty, the Father, the Son, and the Holy Ghost, be amongst
you and remain with you always. Amen.
22. The blessing of God Ahnighty, the Father, the Son, and
the Holy Ghost, be upon you, and remain with you forever.
Amen.
23. God the Father, God the S<mi, and God the Holy Ghost,
bless, preserve, and keep you: The Lord mercifully with his
favour look upon you, and fill you widi all spiritual benedic-
tion and grace.
24. Unto God's gracious mercy and protection we now com-
mit you. The Lord bless you, and keep you : The Lord make
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His face to shine upoo you, and be gtracious unto you: The
Lord lift up His countenance upon you, aud) give you peace,
both now and evennore. Amen.
26. The grace of our Lord Jesus Christ, and the love of
God, and the fellowship of the Holy Ghost, be with us all
evennore. Amen.
26. The Lord have mercy upon you ; pardon, and deliver you
from all your sins; confirm and strengthen you in all good-
ness ; and bring you to everlasting life, through Jesus Christ
our Lord. Amen.
27. The good Lord pardon every one that loveth Him with
his whole heart, aiid seeketh the Lord God of his fathers; and
the love of God, our heavenly Father; the grace of Jesus
Christ, our Lord and Saviour; with the fellowship of the Holy
Ghost, our Guide and Sanctifier, be with you all now and ever.
Amen.
28. To thee therefore, our dear Father, our Creator, Pro-
tector, Governor, and Defender, and thy beloved Son Jesus
Christ, our only Prince, Redeemer, Juctifier and Advocate, and
thy Holy Spirit, our Sanctification and Wisdom, our Teacher,
Instructor, and Comforter, be all dominion, power and glory,
for ever and ever. Amen.
29. My brethren! The end of all things is at band. Be ye
therefore sober minded, watch and pray.
The Lord be with you. Almighty God, the Father, the Son,
and the Holy Spirit, bless and protect you. Amen.
30. Glory be to God on high, and on earth peace, good will
towards men. We praise thee, we bless thee, we worship thee,
we glorify thee, we give thanks to thee for thy great glory, O
Lord God ! heavenly King I God the Father Almighty !
O Lord I the only begotten Son, Jesus Christ : O Lord God !
Lamb of God, Son of the Father, who takest away tfie sin of
the world, have mercy upon us. Thou, who tafcest away the
sins of the world, receive our prayer. Thou, who sittest at
the right hand of God the Father, have mercy upon us.
For thou only art holy; thou only art the Lord; thou only,
O Christ ! with the Holy Spirit, are most high in the glory of
God the Father. Amen.
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PART III.
Prayers^ to Be Used, or Embodied in the Prayer After
AND Before Sermon.
1. O Lord! have mercy npon us; hear our prayers, and let
our supplications come unto thee.
O Lord ! let thy mercy shine upon us, and grant us thy sal-
vation.
O Lord! preserve tfiy Holy Church, and favourably hear
through thy grace, all who call upon thee.
Qothe thy Ministers with righteousness, and cause thy
chosen people to rejoice.
O Lord! save thy people, and bless thine heritage. Grant
us peace in our day, for thou canst defend us.
O God ! make clean our hearts within us, and tabe not thy
Holy Spirit from us.
2. O Lord of all power and hcJiness! the author of every
good and perfect gift, we beseech thee to engraft in our hearts
the love of thy name. Increase in us true religion, nourish
us with all thy goodness, and of thy great mercy keep us in the
same, through our Lord and Saviour Jesus Christ. Amen.
3. Almighty Father! who has given thine only Son to die
for our sins, and to rise again for our justification, grant that
we may always thankfully receive this inestimable benefit, and
dadly endeavour to follow His blessed footsteps in singleness of
heart and purity of life, through the same Jesus Christ our
Lord. Amen.
4. Almighty and everlasting God! who of thy tender love
towards mankind, didst send thy Son, our Saviour Jesus Christ,
to take upon Him our flesh, and to suffer deaith upon* the cross,
mercifully grant, that we may follow the example of His
patience and humility, and be made partakers of His resurrec-
tion, through the same Jesus Christ our Redeemer. Amen.
5. Almighty God! unto whom all hearts are open, all desires
known, and from whom no secrets are hidden, purify our
thoughts by the inspiration of thy Holy Spirit, that we may
perfectly love thee, and worthily magnify thy holy name,
through Christ our Lord. Amen.
6. Almighty God ! the fountain of all wisdom, who knowest
our necessities before we ask, and our ignorance in asking, we
beseech thee to have compassion on our iirfirmities, and those
things which, for our unworthiness we dare not, and for our
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blindness we cannot ask, vouchsafie to give us, through the
merits of thy Son, Jesus Christ our Lord. Amen.
7. O God'! the protector of all who trust in thee, without
whom we have neither strength, nor faith, nor holiness of life,
we beseech thee to increase thy grace in our hearts, and to
mtritiply thy blessings upon us. Vouchsafe to be our ruler and
our guide, that we may so pass through things temporal, as not
to lose things eternal. Grant this, O heavenly Father 1 for the
sake of our Lord Jesus Christ. Amen.
8. O God I the strength of all who put their trust in thee,
mercifully accept our prayers ; and since, through the weakness
of our fallen nature, we can do nothing good without thee,
grant us the continual help of thy grace, that by keeping thy
commandments we may be found acceptable in thy sight,
through Jesus Christ our Lord. Amen.
9. O Godl who desirest not the death of a sinner, but art
pleased to manifest thine Almighty power, chiefly in pity and
forgiveness, mercifully vouchsafe to us sudi a measure of thy
grace, that walking in the way of thy commandments we may
obtain thy gracious prcxnises, and be made partakers of thy
heavenly treasures, through Jesus Christ our Lord. Amen.
10. Assist us mercifully, O Lord! in all our prayers and
thanksgivings, and dispose the hearts of thy servants towards
the attainment of everlasting salvation: that among all the
changes of this mortal life, we may ever be defended by thy
gracious and ready help, through Jesus Christ our Lord.
Amen.
n. Almighty God! thou hast given us grace at this time
with one accord to make our common* supplications unto thee ;
and hast promised, that when two or three are gathered
together in thy name, thou wilt grant their requests. Fulfil,
now, O Lord I the desires and petitions of thy servants as may
be most expedient for them; granting them in this world
knowledge of thy truth, and in the world to come, life ever-
lasting, through Jesus Christ our Lord. Amen.
12. Almighty and everlasting God! who hatest nothing
which thou hast made, and forgivest the sins of all who are
penitent, create in us new and contrite hearts, that lamenting
our iniquities and acknowledging our wretchedness, we may
obtain of thee, the God of all mercy, forgiveness and remission,
through Jesus Christ our Lord. Amen.
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13. O Almighty and everlasting Godl who art always more
ready to hear, than we to pray, and art wcmt to give more than
we desire or deserve, vouchsafe unto us the abundance of thy
mercies, pard<ming the transgressions whereof our con-
sciences are afraid, and granting us those blessings, which we
are unworthy to ask, but through the merits and meditation
of Jesus Christ. Amen.
14. O Lord I who hast gathered tmto thyself a Church upon
earth, and dost guide and sanctify it by tfie Holy Spirit,
receive our supplications for all its wants, and for persons of
every condition therein, that it may be to thee a Church glori-
ous and without spot, and that every member of the same in
his vocation and ministry, may serve thee faithfully. Hear
us, in the name and for the sake of the head of that Holy
Church, thy blessed Son, Jesus Christ. Amen.
15. O Lord! we beseech thee to keep thy household, the
Church Universal, in continual godliness, that, through thy
protection, it may be free from all adversities, and serving
thee faithfully in good works, may glorify thy holy name.
Hear, we entreat thee, the devout supplications of thy Church ;
and grant that those things which we ask faithftdly we may
obtain effectually, through Jesus Christ, our Lord. Amen.
16. Grant, we beseech thee, Almighty God ! that the words
which we have this day heard, may through thy grace be so
grafted in our hearts, that they may bring forth the fruit of
good living, to the honour and praise of thy name, through
Jesus Christ our Lord. Amen.
17. Almighty God I who has graciously promised to hear the
supplications of all who ask in thy Son's name, we beseech
thee to accept the service and the prayers now offered unto
thee. May those things which we have faithfully asked,
according to thy will, be effectually obtained for the relief of
our necessities and to the advancement of thy glory, through
Jesus Christ our Lord. Amen.
17. O Almighty and merciful God! the source of all good,
and the author of every perfect gift, we bless thee, that we
have been enabled at this time to meditate on the wholesome
truths which thou hast revealed to us in thy word. Give us
grace, we beseech thee, to profit by the instructions we have
heard, and by the exhortations which have been addressed to us.
So graft them in our hearts, that, being more and more
strengthened in faith, we may serve thee with a pure con-
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sdence during the rest of our lives. Increase, O Lord, in our
children, in our young people, and in all the members of this
Church, a knowledge of thee, and the fear of thy name. Grant,
that being steadfast in obedi^ice, and faithful even unto death,
we may obtain through thy nrercy, that blessed and eternal life
to which we are called, through Jesus Christ thy Son our
Saviour I Amen.
18. O God, the eternal source of wisdom and purity, from
whom all good counsels, all holy desires, and all just works do
proceed ; we offer up our prayers unto thee, beseeching thee to
sanctify our hearts by thy holy word. What we know not teach
thou us. Whatever is wrong in us, dispose and enable us to
reform. Whatever in us is good, assist us to carry forward to
perfection. Grant that we may go forth with the spirit of
true religi(Mi in our souls, and spend all our days in thy fear
and love; that we may depart from this scene of discipline,
whenever thou shalt take us away, with christian hope, and
be admitted into thy sacred temple above, through Jesus Christ
our Lord. Amen.
19. Accept, O thou God of compassicm, the thankful
acknowledgments of our hearts for the privileges which we
have ^oyed at this time. Forgive the imperfection of our
devotions, and whatever thy pure eyes may have seen amiss in
us. Of thy great mercy grant us such things as shall be good
for us, though we may neglect to pray for them; and deny us
such things as would be hurtful to us, though we should
earnestly desire them. Impress upon our minds the solemn
counsels of thy word, and let not die cares or pleasures of the
world prevent or impair their efficacy. Help us to walk as in
thy sacred' presence; and at last vouchsafe to receive us into
glory, through Jesus Christ our Lord and Saviour. Amen.
20. Almighty God, our heavenly Father, through whose
infinite goodness we have been permitted to offer vifp our united
supplications, and to meditate upon the interests of our immor-
tal souls ; hear thou in heaven, we beseech thee, the petitions
of our hearts, and give thy blessing to the lessons which we
have learned, as far as they agree with thy truth in scripture.
Estaiblish our minds in the love of every christian ordinance
and duty. Grant, that this house of prayer may become and
continue to us the gate of heaven, the temple of devout and
holy joy, the refuge of our souls from the trials and tempta-
tions of life, the school of genuine wisdom and virtue. Fit us
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more and more perfectly for glorifying tliy name upon earth,
and for singing thy praise in the mansions of thy house above,
through Jesus Christ our Mediator and Redeemer. Amen.
THE PRAYER WHICH JOHN CALVIN ORDINARILY MADE AT THE
ENDING OP HIS SERMONS.
21. Let us fall down before the face of our God, that it may
pkase Him to grant this grace,* not oidy to us, but also to all
people and nations of the earth, bringing back all poor ignorant
souls from the miserable bondage of error and darkness, to the
right way of salvation, for the doing whereof it may please
Him to raise up true and faidiful ministers of his word, that
seek not their own profit and- vain glory, but only the advance-
ment of His holy name, and the welfare of His flock: and
contrariwise root out all sects, errors, and heresies, which are
seeds of trouble and disunioni among His people, to tiie end we
may live in good brotherly concord altogether; and that it may
please Him to guide with His Holy Spirit, all kings, princes,
and magistrates that have the rule of the sword, to the end that
their reigning be not by covetousness, cruelty, tyranny, or any
other evil and disordered' affection, but in all justice and
uprightness, and that we also living under them may yield them
their due honour and obedience, that by the means of good
peace and quietness, we may serve God in all holiness and
honesty: and that it may please Him to comfort all afilicted
persons, whom He visiteth after divers manners with crosses
and tribulations: all people whom He afflicteth with plague,
war, or famine, or other His rods: and all persons that are
smitten with poverty, imprisonment, sickness, banishment, or
other calamity of body or vexation of mind: giving them all
good patience, till He send the full disdharge of tsbdr miseries.
Specially, that it may please Him to have pity upon all his
poor faithful ones, that are dispersed in the captivity of Baby-
lon, under the tyranny of Antichrist, chiefly which suffer per-
secution for the witnessing of His truth, strengthening them
with tn*e constancy, and comforting them, and not suffering
the wicked and ravening wolves to execute their rage against
them, but giving them such a true steadfastness as His holy
name may be glorified by them both in life andi death. Finally,
that it may please Him to strengthen all Churches that are
now-a-days in danger and assaulted for the quarrel of His
*He h«re specified the objects presented by his sermon.
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FORMS OF DOXOLOGY. 781
holy name, and overthrow and destroy all the devices, prac-
tices and attempts of all His adversaries, to the intent that His
glory may shine over all, and the kingdom of our Lord Jesus
Christ be increased and advanced more and more. Let us
pray Him for all the said things in such wise as our good
master and Lord Jesus Christ hath taught us to pray, saying:
Our father, &c.
Also, let us pray our good God to give us true continuance in
His holy faith, and to increase it from day to day, whereof we
will make confession, saying, I believe in God, &c.
THE PRAYER WHICH JOHN CALVIN MADE ORDINARILY BEFORE
THE BEGINNING OF HIS SERMONS.
22. Let us call upon our good God and father, praying Him
to vouchsafe to turn- away His face from the great number
of faults and offences, whereby we cease not to provoke His
wrath against us: and forasmuch as we be too unworthy to
appear before His majesty, that it may please Him to look
upon us in the countenance of his well^-beloved Son our Lord
Jesus Christ, accepting the desert of his death and passion, for
a full recompense of all our sins, that by means thereof He
may like well of us, and vouchsafe to enlighten us by His
Spirit, in the understanding of His word; and grant us the
grace to receive the same in true fear and hiunility, so as we
may be taught thereby to put our trust in Him, to serve and
honour Him by glorifying His holy name in all our life, and to
yield Him the love and obedience which faithful servants owe
to their masters, and children to their fathers, seeing it hath
pleased Him to call us to the number of His servants and
children. And let us pray unto Him as our good master hath
taught us to pray, saying: Our Father, &c.
THE PRAYER USED BY THE REV. JAMES SAURIN, IMMEDIATELY
BEFORE SERMON.
23. O Lord ! our God and Father 1 thou seest us prostrate in
thy presence, to render the homage due to thy majesty, to
confess our sins to thee, and to implore thy favour. Had
we followed the first emotions of our consciences, we should
not have presumed to lift our eyes to heaven, but should have
fled from thy sight. We are creatures mean and infirm, a
thousand times more unworthy of appearing before thee for
our depravity, than for our natural meanness. But, O Lord!
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though our sins and miseries depress us, thy mercies lift us up.
Thou art a God merciful and gracious, slow to anger and
abundant in g^oodness ; thou hast no pleasure in the death of a
sinner, but that He should repent and live; and tiiou hast
given thy Son to the world, tfiat wtiosoevcr beUeveth in Him
should have everlasting life. So many b«iefits, so many prom-
ises, encourage our trembling consciences, and inspire us with
the liberty we now take to approach the throne of thy mercy,
and to implore the powerful aid of thy grace. We have always
need of thine assistance; but now, O Lord, we feel a more
than usual want. We are assembled in thy house, to learu' the
doctrines of our salvation and the rules of our conduct: but,
O God, our duty surpasses our strength: we cannot succeed
without thy Holy Spirit. Grant a double portion of this to us
who preach thy word ; grant, after we have understood tfieir
oracles, we may be first affected with the truths they contain
before we propose them to others, and may we announce them
in a manner suitable to their excellence. But suffer us not to
labour in vain: dispose our hearers to receive their orders with
submission, and to practice them with punctuality : so diat all
of us being animated with one spirit, and aiming at one end,
may sanctify our conduct, and live agreeably to the holiness of
our conduct. We pray for all these blessings m the name of
thy well-beloved Son Jesus Christ our Lord. Our Father, &c.
PRAYER BEFORE SERMON.
Almighty and everlasting God, who art the author of every
perfect gift ; w'hat fervent gratitude do we owe to thee for the
privilege of assembling together in thy house, holding cc«n-
munion with thee, of ccmfirming our faith- in thy blessed Son,
and of nourishing our souls with the bread of eternal life!
How rich is the provision, which thou hast been pleased to
make for the supply of all our spiritual wants ! Accept, we
beseech thee, the thankful acknowledgments of our hearts for
the ordinances of thy gospel, and for the institution of this
day of sacred rest ; and enable us to make a wise and a profit-
able use of them. Assist us to worship thee, who are a Spirit,
in spirit and in truth. Dispose us so to understand, to recol-
lect, and to apply the discoveries and precepts of thy word,
that we may perfectly love and serve thee, and cordially con-
fide in thy govemnient and promises. Grant, especially, that
the serious remembrance of the triumphant resurrection of thy
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Son our Saviour Jesus Christ, of which we are reminded this
day, may animate us to the steadfast profession of His name,
raise our affections and wishes to the things which are above,
iticite us !to follow Him in His holy and benevolent life, and fill
us with joy, peace, and hope in believing. Save now, O Lord,
we beseech thee. In thee do we put our trust : let us never be
ashamed. Amen.
O thou ever-blessed and most glorious God, who art the
object of supreme veneration, on whom all the families of the
earth continually depend ! we, thine unworthy servants, would
come before thee with reverence and thanksgiving. We esteem
it good for us to draw near unto thee, and we desire to serve
thee with filial joy and godly fear. May the various exercises,
in which we engage, (be acceptable in thy sight and be accom-
panied with thy blessing. May we celebrate thy praises with
understanding and devotion ; and so remember thy great good-
ness to us and to all men, that we may be inclined to love thee
and to cherish good will towards one another. May we con-
fess our sins unto thee with unfeigned sorrow and steadfast
purposes of amendment. May we offer up our supplications
with humble confidence in thy wisdom and kindness. May our
intercessions be accompanied with upright charity towards all
mankind. May we receive instruction with attention, candour,
and meekness; lay it up in our hearts, and bring forth the
fruits of righteousness in our lives. May no vain thoughts
distract our minds, no unworthy object witfidraw our affec-
tions. May we so carefully improve all the means of religion,
that we may grow wiser and better ; be gradually trained up for
thy heavenly kingdom ; and at last be made partakers of that
happiness, which eye hath not seen, which ear hath not heard,
and which it hath not entered into the heart of man to conceive,
through the riches of thy redeeming grace in Christ Jesus our
Lord. Amen.
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